Vale, or grove of oaks, where there was a famous one which was called the oak of Mambre, either from the neighbouring city, or from a man of that name, chap. xiv. 13. (Menochius) --- Hebron was on the hill above. (Calmet) Ver 1. South. With respect to Judea, which the sacred writers have always in view. Sennaar, or Babylon. --- Pontus, Hebrew: Ellasar, perhaps Thalassar, as Jonathan writes, not far from Eden. --- Elamites, or Persians. --- Nations in Galilee, east of the Jordan, whither the conquered kings directed their course. Josue xii. 23, mentions the king of the nations (foreigners) at Galgal. (Calmet) Now, in the days of Moses. --- Salt sea; called also the vale of salts, and the dead sea. Served. Thus Noe's prediction began to be fulfilled, as Elam was the eldest son of Sem, to whose posterity Chanaan should be slaves, chap. ix. 26. Raphaim, Zuzim, and Emim, were all of the gigantic race, robbers, like the Arabs. (Du Hamel) --- These dwelt in the land of Basan, or of giants, Deuteronomy iii. 13. Chorreans, or Horreans, who dwelt in one part of that extensive range of mountains, which took their name from Seir; perhaps about mount Hor, where Aaron died. (Calmet) --- These also were auxiliaries of the five kings, and hence experienced the fury of the four confederates; who cut off all their opponents, before they made their grand attack upon Sodom. (Haydock) Misphat, or of judgment and contradiction, because there the Hebrews contended with Moses and Aaron: it was afterwards called Cadez, Numbers xx. 11. --- Amalecites, that is which they afterwards possessed; for as yet Amelec was unborn, chap. xxxvi. 16. (Menochius) --- Amorrheans, to the west of Sodom. (Calmet) Of slime. Bituminis. This was a kind of pitch, which served for mortar in the building of Babel, Genesis xi. 3, and was used by Noe in pitching the ark. (Challoner) --- Moses does not make this remark without reason. This bitumen would easily take fire, and contribute to the conflagration of Sodom. (Calmet) --- Overthrown, not all slain, for the king of Sodom escaped, ver. 17. The Hebrew, or traveller who came from beyond the Euphrates, (Calmet) or who dwelt beyond the Jordan, with reference to the five kings. (Diodorus) Servants, fit for war. Hence we may form some judgment of the power and dignity of Abram, who was considered as a great prince in that country, chap. xxiii. 6. He was assisted by Mambre, Escol, and Aner, with all the forces they could raise on such a short warning; and coming upon the four kings unawares, in four divisions, easily discomfits them, while they were busy plundering the cities, and pursues them to Dan; which is either the city that went by that name afterwards, or more probably one of the sources of the Jordan, (Haydock) which the people of the country call Medan. Neither did he suffer them to repose, before he had retaken all the plunder at Hoba, or Abila, north of the road leading to Damascus. (Calmet) Melchisedech was not Sem: for his genealogy is given in Scripture. (Hebrew xii. 6.); nor God the Son, for they are compared together; nor the Holy Ghost, as some have asserted; but a virtuous Gentile who adored the true God, and was king of Salem, or Jerusalem, and Priest of an order different from that of Aaron, offering in sacrifice bread and wine, a figure of Christ's sacrifice in the Mass; as the fathers constantly affirm. (Haydock) --- See Pererius. St. Jerome, ep. ad Evagrium, says, "Melchisedech offered not bloody victims, but dedicated the sacrament of Christ in bread and wine...a pure sacrifice." See St. Cyprian ep. 63, ad C\'e6cil.; St. Augustine, City of God xvi. 22, &c. Many Protestants confess, that this renowned prince of Chanaan, was also a priest; but they will not allow that his sacrifice consisted of bread and wine. In what then? for a true priest must offer some real sacrifice. If Christ, therefore, be a priest for ever according to the order of Melchisedech, whose sacrifice was not bloody, as those of Aaron were, what other sacrifice does he now offer, but that of his own body and blood in the holy Mass, by the ministry of his priests? for he was the priest: this is plainly referred to bringing forth, &c., which shews that word to be sacrificial, as in Judges vi. 18. The Hebrew may be ambiguous. But all know that vau means for as well as and . Thus the English Bible had it, 1552, "for he was the priest." (Worthington) --- If Josephus take notice only of Melchisedech, offering Abram and his men corporal refreshment, we need not wonder; he was a Jewish priest, to whom the order of Melchisedech might not be agreeable. It is not indeed improbable, but Abram might partake of the meat, which had been offered in thanksgiving by Melchisedech; and in this sense his words are true. But there would be no need of observing, that he was a priest on this account; as this was a piece of civility expected from princes on similar occasions. (Deuteronomy xxiii. 4; 2 Kings xvii. 27.) (Haydock) Blessed him, as his inferior, and received tithes of him, Hebrews iv. 7. This shews the antiquity of the practice of supporting God's priests by tithes. The persons , the souls subject to my dominion. (Haydock) I lift up. This is the posture of one swearing solemnly, by which we testify our belief, that God dwells in the heavens, and governs the world. (Calmet) Woof-thread. The first word is added by way of explanation. Abram declares he will not receive the smallest present for himself. Their shares, due to them on account of the danger to which they had exposed themselves. The king of Sodom could not but accept these conditions with gratitude. In a just war, whatever is taken by the enemy, cannot be reclaimed by the original proprietor, if it be retaken. (Grotius, iii. 6, de Jure.) Fear not. He might naturally be under some apprehensions, lest the four kings should attempt to be revenged upon him. --- Reward, since thou hast so generously despised earthly riches. (Haydock) --- Abram was not asleep, but saw a vision of exterior objects, ver. 5. I shall go. To what purpose should I heap up riches, since I have no son to inherit them? Abram knew that God had promised him a numerous posterity; but he was not apprized how this was to be verified, and whether he was to adopt some other for his son and heir. Therefore, he asks modestly, how he out to understand the promise. --- And the son, &c. Hebrew is differently rendered, "and the steward of my house, this Eliezer of Damascus." We know not whether Eliezer or Damascus be the proper name. The Septuagint have "the son of Mesech, my handmaid, this Eliezer of Damascus." Most people suppose, that Damascus was the son of Eliezer, the steward. The sentence is left unfinished, and must be supplied from the following verse, shall be my heir. The son of the steward, filius procurationis, may mean the steward himself, as the son of perdition denotes the person lost. (Calmet) Reputed by God, who cannot judge wrong; so that Abram increased in justice by this act of faith, believing that his wife, now advanced in years, would have a child; from whom others should spring, more numerous than the stars of heaven. (Haydock) --- This faith was accompanied and followed by many other acts of virtue, St. James ii. 22. (Worthington) Whereby, &c. Thus the blessed Virgin asked, how shall this be done? Luke i. 34, without the smallest degree of unbelief. Abram wished to know, by what signs he should be declared the lawful owner of the land. (Haydock) Three years, when these animals have obtained a perfect age. A deep sleep, or ecstasy, like that of Adam, chap. ii. 21, wherein God revealed to him the oppression of his posterity in Egypt, which filled him with such horror (Menochius) as we experience when something frightful comes upon us suddenly in the dark. This darkness represents the dismal situation of Joseph, confined in a dungeon; and of the Hebrews condemned to hard labour, in making bricks, and obliged to hide their male children, for fear of their being discovered, and slain. Before these unhappy days commenced, the posterity of Abram were exposed to great oppression among the Chanaanites, nor could they in any sense be said to possess the land of promise, for above 400 years after this prophetic sleep. (Haydock) Strangers, and under bondage, &c. This prediction may be dated from the persecution of Isaac by Ismael, in the year 2112, till the Jews left Egypt, 2513. In Exodus xii., and St. Paul, 430 years are mentioned; but they probably began when Abram went first into Egypt, 2084. Nicholas Abram and Tournemine say, the Hebrews remained in Egypt full 430 years. from the captivity of Joseph; and reject the addition of the Septuagint which adds, "they and their fathers dwelt in Egypt, and in Chanaan." On these points, we may expect to find chronologists at variance. Judge and punish the Egyptians, overwhelming them in the Red sea, &c. (Haydock) Fourth, &c. after the 400 years are finished; during which period of time, God was pleased to bear with those wicked nations; whose iniquity chiefly consisted in idolatry, oppression of the poor and strangers, forbidden marriages of kindred, and abominable lusts. (Leviticus xviii; Deuteronomy vi. and xii.) (Menochius) A lamp, or symbol of the Divinity, passing, as Abram also did, between the divided beasts, to ratify the covenant. See Jeremias xxxiv. 18. Of Egypt, a branch of the Nile, not far from Pelusium. This was to be the southern limit, and the Euphrates the northern; the two other boundaries are given, Numbers xxxiv. --- Perhaps Solomon's empire extended so far. At least, the Jews would have enjoyed these territories, if they had been faithful. (Menochius) Cineans, in Arabia, of which nation was Jethro. They were permitted to dwell in the tribe of Juda, and served the Hebrews. --- Cenezites, who probably inhabited the mountains of Juda. --- Cedmonites, or eastern people, as their name shews. Cadmus was of this nation, of the race of the Heveans, dwelling in the environs of mount Hermon, whence his wife was called Hermione. He was, perhaps, one of those who fled at the approach of Josue; and was said to have sowed dragons' teeth, to people his city of Thebes in Beotia, from an allusion to the name of the Hevites, which signifies serpents. (Calmet) --- The eleven nations here mentioned were not all subdued; on account of the sins of the Hebrews. (Menochius) May have. Hebrew, "may be built up," a metaphorical expression: so God is said to have built up houses for the Egyptian midwives, Exodus i. 21. (Menochius) Ten years after she was 65; which shews that she might reasonably conclude she would now have no children herself; and as she knew God had promised Abram a son, she thought he might follow the custom of those times, and have him by a second wife. Abram shewed no eagerness on this matter, but only yielded to his wife's petition, deprecanti, being well aware of the inconveniences of polygamy, which Sarai had soon reason to observe. This is the first time we read of polygamy since the deluge; but it is not mentioned as any thing singular or unlawful. This was a matter in which God could dispense; but it was never left to the disposal of any man. Hence, when Luther and his associates ventured to dispense with the Landgrave of Hesse, to keep two wives at once, he required him to keep it a secret, being ashamed of his own conduct. He still maintained it was a thing indifferent, even in the law of grace, though Christ has so expressly condemned it. See pr\'e6p 62, 65. The practice, so common of late in this country, of marrying again after a bill of divorce has been passed, is no less contrary to the Catholic doctrine, which allows only a separation of the parties from bed and board, in cases of adultery; but never of a second marriage, while both the parties are living. (1 Corinthians vii.; St. Augustine de Adult. Conj. i., City of God xvi. 25, 38; and other fathers.) (Haydock) --- It was never lawful for one woman to have two husbands. (Worthington) --- To wife. Plurality of wives, though contrary to the primitive institution of marriage, Genesis ii. 24, was by Divine dispensation allowed to the patriarchs; which allowance seems to have continued during the time of the law of Moses. But Christ our Lord reduced marriage to its primitive institution, St. Matthew xix. Despiseth. Few bear prosperity in a proper manner! --- And thee. Sarai things it is the duty of her husband to restrain the insolence of Agar. She commits her cause to God, and does not seek revenge. (Menochius) Afflicted her, as she now resented even a moderate correction. (Haydock) In the desert; omitted in Hebrew being a repetition of in the wilderness. (Calmet) Humble thyself. The angel, in God's name, does not blame Sarai; but gives Agar to understand that the fault was wholly on her side. (Haydock) Ismael, means "God hath heard" the groans and distress of Agar. (Calmet) Wild. Hebrew: like a wild ass, not to be tamed or subdued. The Saracens or Arabs, have almost all along maintained their independence. --- Over against, ready to fight, without any dread of any one. (Calmet) Thou the God. She had imagined before that she was talking to some man; but perceiving, at parting, that it was some superior being, she invoked him thus. --- The hinder parts, as Moses did afterwards, Exodus xxxiii, to let us know, that we cannot fully comprehend the nature of an angel, much less of God. Hebrew may be: "what! have I seen (do I live) after He has seen me." The Hebrews generally supposed, that death would presently overtake the person who had seen the Lord or his angel. (Judges vi. 22; Exodus xxxii. 20.) (Calmet) Agar being returned home, and having obtained pardon. --- Ismael, as the angel had foretold; an honour shewn to very few; such as Isaac, Solomon, Jesus, &c. (Haydock) Walk, &c. by assiduous meditation and advancement in virtue. This apparition was to inform Abram, that the promised seed should be born of Sarai. (Haydock) I am unchangeable, and faithful to my promises, the only God. (Du Hamel) --- Nations. Jews, Saracens or Arabs, Idumeans, and, by faith, of all nations who shall believe in Christ, the King of kings. (Calmet) --- The true Church will never then be reduced to a few unknown believers, as the Donatists and Protestants assert. (Worthington) Abraham. Abram, in the Hebrew, signifies a high father; but Abraham, the father of the multitude: Sarai signifies my Lady, but Sara absolutely Lady. (Challoner) --- God thus receives them, as it were, into his own family. (Calmet) Perpetual; that shall last as long as they remain obedient. (Menochius) (ver. 9.) You shall, either by yourselves, or by the ministry of others, with respect to infants. That part of the body was chosen, because the effects of sin first appeared there; and because a part of the Hebrews' creed was, that Christ should be born of the family of Abraham. --- A sign that Abraham had agreed to the covenant with God, and to be a memorial of his faith and justice, Romans iv. 2; to distinguish also the faithful from infidels; to purge away original sin in male children, eight days old; and to be a figure of baptism. (Menochius) (Tirinus) --- God always appoints some sign of his covenants, as Jesus Christ instituted the holy sacrament of his body and blood, under exterior appearances, to assure us of his new alliance with Christians. (Calmet) --- The sacraments of the old law caused grace, only by means of faith in the Redeemer, of which they were signs. (St. Augustine, de Nupt. ii. chap. ultra[last chap.]) In this sense, the holy fathers assert, that circumcision remitted original sin to those who could receive it; though some think, it was only a bare sign or distinctive mark of the Jews. (Calmet) --- It is far beneath our baptism, which is more easy, general and efficacious; as the Christian sacraments are not like those of Moses, weak and needy elements. (Galatians iv. 9; St. Augustine ep. 158, ad Jan.; Psalms 73, &c.) (Worthington) Days, when he will be able to bear the pain without danger. This might be deferred for a just reason, as it was in the desert, Josue v. 6. In this case people might be saved, as younger children and all females might, by the application of the remedies used in the law of nature, sacrifice, the faith of parents, &c. (Menochius) --- Of your stock, and, being arrived at years of discretion, is desirous of enjoying your privileges. Some think, that slaves had no choice left; but servants, and people who had a mind to live in the country, were not bound to submit to this rite against their will. It is even more probable, that none were under this obligation, except Abraham and his posterity by Isaac. His other children adopted it in part, but not with the exactitude of the Jews. (Calmet) Circumcised. Septuagint adds, "on the eighth day," with the Samaritan and many Latin copies. (Calmet) --- Destroyed, &c. lose the privileges of the Hebrews, or be put to death, when he grows up and does not supply this defect. St. Augustine reading on the eighth day, concluded that as a child of that age, could not, with reason, be put to death for an offense, in which he could have no share, the destruction here threatened is that of the soul, for transgression, in Adam, the original covenant, and dying in that state unclean, must be excluded from heaven, as people are now who die unbaptized. This difficult passage may, however, be explained as if the threat regarded the negligent parents. "He who shall not circumcise...shall be destroyed." Syriac, or, as the Hebrew may be rendered, "the male that doth not," &c. in which case, he becomes guilty of a transgression, when he is arrived at the years sufficient to understand his duty, and does not fulfil it. (Worthington) Sara, princess of all the nations of the faithful, not simply of one family. (Menochius) Bless, and enable her to have a son, who shall also have many children. --- Whom. This is referred to Sara, in Hebrew and Chaldean; but to Isaac, in the Syriac. The blessing, at any rate, reverts to the mother; who was a figure of the blessed Virgin, and of the Church; both persecuted with their children; both, in the end, triumphant. (Galatians iv. 23.) (Calmet) Laughed for joy and admiration at such unexpected news. "He rejoiced," says the Chaldean, the faith of Abraham is never called into question. (Romans iv. 19.) Before thee, under thy protection, and in a virtuous manner. (Menochius) --- He seems to be satisfied, though God should not bless him with any more children, provided this one may live worthy of God. (Haydock) Isaac, "laughter," alluding to the exultation of Abraham, more than to the laughter of Sara, which deserved some reprehension, chap. xxi. 6. Nation of Arabs, who are still divided into twelve tribes. See chap. xxv. 13. (Calmet) His house. All wee kept in such good order by their master, that none was found unwilling to submit, if indeed it was left to their choice. (Haydock) --- Abraham loses no time in complying with God's commands. (Menochius) Full thirteen, or beginning his fourteenth year, at which age the Arabs and Mahometans still generally circumcise; but without any order from God. (Calmet) Sitting, &c., that he might lose no opportunity of exercising hospitality. Men in outward appearance, but angels indeed. (Hebrews xiii. 2; St. Augustine, City of God xvi. chap. 29.) Some have supposed, that one of them was the Son of God, whom Abraham adored, and who bears throughout the chief authority. Tres vidit et unum adoravit. He saw three and adored one, as we read in the Church office. In the former supposition, which is generally adopted, this adoration was only a civil ceremony, if Abraham considered them as mere men; or it might be mixed with a degree of religious, though inferior veneration, if he imagined they were angels; or in fine, he adored God in his representatives. (Haydock) Wash ye, or let your feet be washed by me, or by my servants, laventur. (Menochius) Therefore, Providence has directed you hither. Abraham promises but little, and gives much, in the true spirit of generous hospitality. (Calmet) Measures, or one epha; that is, three pecks and three pints, English corn measure. --- Flour, of the finest quality, simil\'e6. --- Hearth, as being soonest ready. Himself. These rich and truly noble people, do not esteem it beneath themto wait on strangers. They provide abundance, but no dainties. (Haydock) Eaten apparently. Tobias xii. 19, or perhaps they consumed the food, as fire may be said to eat. (St. Justin Martyr's Dialogue with Trypho the Jew.) Time, or season of the year ensuing, if I be alive; which he says after the manner of men, as he had assumed also the human form. (Haydock) Laughed, as if the promise were incredible. --- My lord, or husband, which title of respect, 1 Peter iii. 6, commends. (Du Hamel) Indeed. This was the import of Sara's words. By thus revealing what was secretly done in the tent, he shewed himself to be more than man. Hard. So Gabriel says to the blessed Virgin: there is nothing impossible to God, Luke i. 37. Afraid; which does not entirely clear her of sin: for though she might innocently laugh, if she thought the person who spoke was only a man, yet she ought not to have told an untruth; and if she reflected, that he had disclosed what she supposed no one knew, and thereby manifested his superiority over man, her denial was still more inexcusable. But she was taken, as it were, by surprise; and therefore the Lord reproves her very gently. (Haydock) I will go down, &c. The Lord here accommodates his discourse to the way of speaking and acting amongst men: for he knoweth all things, and needeth not to go any where for information. --- Note here, that two of the three angels went away immediately for Sodom; whilst the third, who represented the Lord, remained with Abraham. With the wicked. God frequently suffers the just to be here the most afflicted; designing to reward them abundantly hereafter. But this was not so common in the days of Abraham and Job. (Calmet) Ten. Abraham's chief solicitude was for Lot; though, out of modesty, he does not mention him; trusting, however, in the divine goodness the he would be preserved, unless he had forfeited his justice, he proceeds no farther. God thus challenges Jerusalem to produce one virtuous man, and the city shall be saved for his sake, Jeremias v. 1. (Haydock) Ground. Thus shewing himself a true relation and imitator of Abraham. My lords. He took them to be men. --- No. They refuse at first, that he may have the merit of pressing them to accept the invitation. (Haydock) Together. The whole city was corrupt; even the children were taught iniquity, as soon as they came to the years of discretion. (Menochius) Know them. They boldly proclaim their infamous design. This evil, so contrary to the rights of hospitality, and the law of nature. Known man. They were neglected, while men were inflamed with desires of each other. See Romans i. (Haydock) --- Abuse. Lot tries by every means to divert them from their purpose; being well assured, that they would have nothing to do with his daughters, who were promised to some of the inhabitants. He endeavours to gain time, hoping perhaps that his guests would escape by some back way, while he is talking to the people. (Haydock) ---Some allow that, under so great a perturbation of mind, he consented to an action which could never be allowed, though it was a less evil. (Menochius) Thither; from whence thou camest, or into the house. Dost thou pretend to tell us what is wrong? We will treat thee more shamefully. (Menochius) While they are beginning to offer violence. Behold, &c. the angels not only secure Lot, but strike the whole people with blindness, so that they could neither find Lot's door nor their own homes. Indeed, if they had been able to get back into their own houses, it would have been but a small consolation to them; since in a few minutes, the whole city was buried in sulphur and flame, Wisdom xix. 16. Sons-in-law. Perhaps they also were among the crowd, (ver. 4,) and therefore deserved to be abandoned to their incredulity; though, if they would have consented to follow Lot, the angels would have saved them for his sake. --- In jest. So little did they suffer God's judgments to disturb them! He lingered, intreating the Lord to save the city; and loath, perhaps to lose all his property, for the sake of which he had chosen that abode. --- Spared him, and his wife and two daughters, for his sake. These four were all that were even tolerably just: for we find them all soon giving signs of their weakness, and of the danger to which even the best are exposed by evil communications. (Haydock) Look not back. Flee with all expedition; let no marks of pity for the wretched Sodomites, nor of sorrow for the lose of your property, be seen. My lord, addressing himself to the angel, who led him and his wife. (Menochius) The mountain above Segor. He is faint-hearted, and does not comply with readiness and exactitude; though, when he had obtained leave to remain in Segor, he still fears, and flees to the mountain, ver. 30, (Haydock) on the south-east of the dead sea. (Calmet) Segor. That is, a little one. (Challoner) --- In allusion to Lot's words, ver. 20. As it was small, fewer sinners would of course be contained in it. God had resolved to spare it, and therefore inspired Lot to pray for its preservation. (Menochius) --- Hence we may learn, how great a treasure and safeguard the just man is. (Haydock) Risen. It was morning when he left Sodom; (ver. 15.) so this city must not have been very distant. It was before called Bala, or swallowed up, and afterwards Salissa. Theodoret supposes it was destroyed as soon as Lot had left it; and it seems Lot's daughters thought so, since they concluded all men, except their father, had perished. The Lord rained...from the Lord, in a miraculous manner. Sodom and the other cities did not perish by earthquakes and other natural causes only, but by the divine wrath exerting itself in a visible manner. Here is an insinuation of a plurality of persons in God, as the C.[Council?] of Sirmich declares, c.[canon?] 14. --- And Gomorrha, and the other towns which were not so large, nor perhaps so infamous. --- Brimstone and fire; to denote the bad odour and violence of their disorders. (Menochius) All the inhabitants, both the body and soul, Jude ver. 7: even the infants would probably die in original sin, as their parents were unbelievers, and careless of applying the proper remedies. (Haydock) --- The women imitated the men in pride and dissolute morals, so that all deserved to perish. (Menochius) --- All things; so that even now the environs are barren, and the lake dark and smoking. (Tirinus) And his wife. As a standing memorial to the servants of God to proceed in virtue, and not to look back to vice or its allurements. (Challoner) --- His, Lot's wife. The two last verses might be within a parenthesis. --- Remember Lot's wife, our Saviour admonishes us. Having begun a good work, let us not leave it imperfect, and lose our reward. (Luke xvii; Matthew xxiv.) --- A statue of durable metallic salt, petrified as it were, to be an eternal monument of an incredulous soul, Wisdom x. 7. Some say it still exists. (Haydock) --- God may have inflicted this temporal punishment on her, and saved her soul. (Menochius) --- She looked back, as if she distrusted the words of the angel; but her fault was venial. (Tirinus) Lot. Even he owed his safety to the merits of Abraham. No man. If this had been true, Lot might have had children by them, without any fault. But they ought to have consulted him. (Haydock) Rose up; being oppressed with grief and wine, which would not excuse him from sin, particularly this second time. (Menochius) Elder. She first proposes: she is not ashamed to call her child Moab, "from father." The younger is rather more modest, and calls her son Ammon, "my people," not born of the Sodomites. Many reasons might be alleged to extenuate, or even to excuse the conduct of Lot and his daughters, as many of the fathers have done. But the Scripture barely leaves it upon record, without either commendation or blame. (Haydock) Gerara; at a greater distance from the devoted country of Sodom. (Haydock) He said to the king, and to all others who made inquiry, as it was his custom, whenever he came into a strange land, ver. 13. He was encouraged to do this, by the protection which God had shewn him in Egypt. --- Took her, against her will, as Pharao had done. (Haydock) --- Though she was ninety years old, and with child, her beauty was still extraordinary, the Rabbin think miraculous. At that time people lived above 120 years; so that at the age of ninety, she would only be about as near the end of her life as our women are at forty; and we often see people sufficiently attracting at that age. (Calmet) Abimelech. This was an usual title of kings in Chanaan, and a very good one, to remind them and their subjects, of their obligations, (Haydock) as it means "my father the king." The behaviour of the prince shews, that as yet all sense of duty and knowledge of the true God was not banished from the country. (Calmet) --- Shalt die, unless thou restore the woman, whom thou hast taken by force; on whose account I have already afflicted thee, (ver. 7, 17.) and thus prevented thee from touching her. This testimony was more requisite, that there might be no doubt respecting Isaac's legitimacy. (Haydock) He say, &c. The pronouns in Hebrew are printed very incorrectly. --- He is my sister; and she, even he, said. (Kennicott) Sincere heart, abhorring adultery, but not altogether innocent. (Menochius) A prophet. One under my particular care, to whom I reveal many things. --- He shall pray for thee. Behold, God will sometimes grant, at the request of his saints, what he would deny even such as Abimelech or the friends of Job. Is not this sufficient encouragement for us, to have recourse to the intercession of the saints? And can any one be so foolish as to pretend this is making gods of them, and shewing them an idolatrous worship? (Haydock) In the night, or "as soon as it began to dawn." (Septuagint) Why, &c. He expostulates with him in a friendly but earnest manner. --- A great sin, or punishment, (Menochius) ver. 18, and exposed me to the danger of committing adultery. Abraham might have answered, this would have been his own fault, as he could not have done it without offering violence to Sara, in whose chastity he could confide. Having an opportunity here to vindicate himself, Abraham speaks freely, which he was not allowed to do in Egypt, chap. xii. 20. My sister, or niece, according to those who say she was daughter of Aran, who thus must have had a different mother from Abraham; (Menochius) or, as we rather think, Sara was truly his half-sister, born of Thare by another wife. His adding truly, seems to restrain it to this sense; and we know that in those countries, marriages of such near relations were allowed, though not when both had the same parents. Why should we not, therefore, believe Abraham, who certainly knew the real state of the question, and who would not tell a lie, rather than seek for improbable and far-fetched solutions? Said, who lived eight hundred years ago, mentions the name of Jona, Abraham's mother, as well as that of Tehevita, who bore Sara to Thare. The Hebrews, in general, give this explanation. (Calmet) --- By calling Sara his sister without any addition, Abraham intended that the people should conclude he was not married; therefore he did not say she was his half-sister, as this would have frustrated his design, if, as Clement of Alexandria, asserts, such might and did marry under the law of nature. (Haydock) --- Philo observes, the Athenian legislator, Solon, sanctioned the same practice, which was followed also by the Ph\'9cnicians. (Calmet) Gave, by way of satisfaction, for having detained his wife; as also to shew his respect for him who was a prophet. (1 Kings ix. 7.) (Haydock) Thy brother, as thou hast agreed to call thy husband. --- Pieces, or sicles of silver, worth a little above 2s. 3d. each; total \'a3113 sterling. --- A covering, or veil, to shew thou art married, and prevent thee from being taken by any one hereafter. It was to be so rich, that all might know her quality. St. Paul (1 Corinthians xi. 5, 15.) orders women to be covered. (Calmet) Healed. It is not known how God afflicted Abimelech; but the women could not be delivered during the short time that Sara was detained: on her being set at liberty, they bore children. (Menochius) Visited, either by the angel, chap. xviii. 10, or by enabling her to have what he had promised, at the return of the season. Isaac. This word signifies laughter; (Challoner) or "he shall laugh," and be the occasion of joy to many, as St. John the Baptist was, Luke i. 14; and thus Sara seems to explain it, ver. 6. Gave suck; a certain proof that the child was born of her. (Menochius) --- His old age, when both the parents were far advanced in years, ver. 2. The mother being ninety at this time, would render the event most surprising. (Haydock) Weaned. St. Jerome says when he was five years old, though some said twelve. The age of men being prolonged, their infancy continued longer. One of the Machabees suckled her child three years, 2 Machabees vii. 27. (2 Paralipomenon xxxi. 16.) (Calmet) --- Feast. The life of the child being now considered in less danger. From the time of conception till this place, the husband kept at a distance from his wife. (Clement of Alexandria, strom. iii.) Samuel's mother made a feast or present when she weaned him, 1 Kings i. 24. (Menochius) Playing, or persecuting, as St. Paul explains it, Galatians iv. 29. The play tended to pervert the morals of the young Isaac, whether we understand this term metsachak, as implying idolatry, or obscene actions, or fighting; in all which senses it is used in Scripture. See Exodus xxxii. 6; Genesis xxvi. 8; 2 Kings ii. 14.) (Menochius) --- Ismael was 13 years older than Isaac; and took occasion, perhaps, from the feast, and other signs of preference given by his parents to the latter, to hate and persecute him, which Sara soon perceiving, was forced to have recourse to the expedient apparently so harsh, of driving Ismael and his mother from the house, that they might have an establishment of their own, and not disturb Isaac in the inheritance after the death of Abraham. (Haydock) --- In this she was guided by a divine light; (Menochius) and not by any female antipathy, ver. 12. Many of the actions of worldlings, which at first sight may appear innocent, have a natural and fatal tendency to pervert the morals of the just; and therefore, we must keep as much as possible at a distance from their society. --- With Isaac her son. Hebrew has simply mocking, without mentioning what. But the sequel shews the true meaning; and this addition was found in some Bibles in the days of St. Jerome, as he testifies, and is expressed in the Septuagint. (Haydock) --- Ismael was a figure of the synagogue, which persecuted the Church of Christ in her birth. (Du Hamel) For his son. He does not express any concern for Agar. But we cannot doubt but he would feel to part with her also. It was prudent to let both go together: and the mother had perhaps encouraged Ismael, at least by neglecting to punish or watch over him, and so deserved to share in his affliction. Bread and water. This seems a very slender allowance to be given by a man of Abraham's riches. But he might intend her to go only into the neighbourhood, where he would take care to provide for her. She lost herself in the wilderness, and thus fell into imminent danger of perishing. (Haydock) --- This divorce of Agar, and ejection of Ismael, prefigured the reprobation of the Jews. Of the boy, who was 17 years old, and wept at the approach of death. --- Fear not. Yare are under the protection of God, who will not abandon you, when all human succour fails; nor will he negelct his promises. (chap. 16.) (Haydock) Wilderness, in Arabia Petrea. --- An archer , living on plunder. (Calmet) Abimelech, king of Gerara, who knew that Abraham was a prophet, and a favourite of God, chap. xx. 7. (Haydock) Hurt me. Hebrew, "lie unto me, " or revolt and disturb the peace of my people. I will swear. The matter was of sufficient importance. Abraham binds himself, but not his posterity, who by God's order fought against the descendants of this king. Gave them; thus rendering good for evil. (Du Hamel) Bersabee. That is, the well of oath; (Challoner) or "the well of the seven;" meaning the seven ewe-lambs set apart. (Menochius) --- This precaution of Abraham, in giving seven lambs as a testimony that the well was dug by him, was not without reason. See chap. xxvi. 15. (Calmet) A grove: in the midst of which was an altar, dedicated to the Lord God eternal; to testify that he alone was incapable of change. Thither Abraham frequently repaired, to thank God for all his favours. Temples were not probably as yet known in any part of the world. The ancient saints, Abraham, Isaac, Josue, &c., were pleased to shew their respect for God, and their love of retirement, by planting groves, and consecrating altars to the supreme Deity. If this laudable custom was afterwards perverted by the idolaters, and hence forbidden to God's people, we need not wonder. The best things may be abused; and when they become a source of scandal, we must avoid them. (Haydock) --- (Josue xxix. 26; Deuteronomy xvi. 23; Judges vi. 25.) God tempted, &c. God tempteth no man to evil, James i. 13. But by trial and experiment, maketh known to the world and to ourselves, what we are; as here by this trial the singular faith and obedience of Abraham was made manifest. (Challoner) Thy only begotten, or thy most beloved, as if he had been an only child; in which sense the word is often taken, 1 Paralipomenon xxix. 1. Ismael was still living; but Isaac was the only son of Sara, the most dignified wife. --- Lovest. Hebrew, "hast loved" hitherto; now thou must consider him as dead. He has been to thee a source of joy, but now he will be one of tears and mourning. --- Of vision. Septuagint, "high," being situated on Mount Moria, by which name it was afterwards distinguished, ver. 14. (Menochius) --- Every word in this astonishing command, tended to cut Abraham to the heart; and thence we may the more admire his strength and disinterestedness of his faith. He could hope, in a manner, against hope, knowing in whom he had trusted, and convinced that God would not deceive him, though he was at a loss to explain in what manner Isaac should have children after he was sacrificed. (Haydock) In the night: de nocte, Hebrew, "very early in the morning." --- His son, 25 years old, without perhaps saying a word to Sara about the intended sacrifice; though some believe, he had too great an opinion of her faith and constancy, not to reveal to her the order of God. The Scripture is silent. (Calmet) Will return. He hoped, perhaps, that God would restore Isaac to life: (Hebrews xi. 19.) and he could not well express himself otherwise to the men, who were not acquainted with the divine decree. (Calmet) Holocaust . These were probably the only sacrifices yet in use. (Calmet) --- The conversation of Isaac could not fail to pierce the heart of his father. (Menochius) The place. Mount Moria, on part of which the temple was built afterwards; and on another part, called Calvary, our Saviour was crucified, having carried his cross, as Isaac did the wood for sacrifice. --- His son: having first explained to him the will of God, to which Isaac gave his free consent; otherwise, being in the vigour of his youth, he might easily have hindered his aged father, who was 125 years old, from binding him. But in this willingness to die, as in many other particulars, he was a noble figure of Jesus Christ, who was offered because it was His will. (Haydock) To sacrifice; a thing hitherto unprecedented, and which God would never suffer to be done in his honour, though he was pleased to try the obedience of his servant so far. The pagans afterwards took occasion, perhaps, from this history, to suppose, that human victims would be the most agreeable to their false deities: (Calmet) but in this misconception they were inexcusable, since God prevented the sacrifice from being really offered to him, in the most earnest manner, saying, Abraham, Abraham, as if there were danger lest the holy man should not hear the first call. (Haydock) Hast not spared . Thus the intentions of the heart become worthy of praise, or of blame, even when no exterior effect is perceived. (Haydock) He took; God having given him the dominion over it. (Calmet) Will see. This became a proverbial expression, used by people in distress, who, remembering how Abraham had been relieved, endeavoured to comfort themselves with hopes of relief. Some translate the Lord will be seen, which was verified when Christ was crucified. (Menochius) --- Or, he will provide, alluding to what was said, ver. 8. Own self; as he could not swear by any one greater. (Hebrews vi. 13; Jeremias xxii. 5.) Stars and dust, comprising the just and sinners. --- Gates, shall judge and rule. (Haydock) Children. These are mentioned here, to explain the marriage of Isaac with Rebecca, the grand-daughter of Nachor and Melcha. Hus, who peopled Ausitis in Arabia, the desert, where Job lived. --- Buz, from whom sprung Elihu the Busite, the Balaam of the Jews. (St. Jerome) --- Syrians, called Camiletes, to the west of the Euphrates; or father of the Cappadocians. (Calmet) Concubine, or wife, secondary in privileges, love, and dignity. Though Nachor did not, perhaps imitate the faith and virtue of his brother Abraham, but mixed various superstitions with the knowledge of the true God; yet we need not condemn him, for having more wives than one. (Haydock) Sara. She is the only woman whose age the Scripture specifies; a distinction which her exalted dignity and faith deserved. (Galatians iv. 23; Hebrews xi. 11.) She was a figure of the Christian Church. (Calmet) City. Hebrew, Cariath arbah, Josue xiv. 15. --- Which is Hebron. Serarius thinks it took its name from the society (cherber) between Abraham and the princes of the city. Hebron the son of Caleb possessed it afterwards. --- Came from Bersabee, (chap. xxii. 19.) or to the place where the corpse lay, at Arbee, which signifies four; as Adam, Abraham, Isaac, and Jacob, with their four wives, reposed there. (Calmet) --- And weep. In the middle of this word, in the printed Hebrew, there is left a small c; whence the Rabbins ridiculously infer, that Abraham wept but a short time. But the retaining of greater, less, suspended and inverted letters in the Hebrew Bible, can be attributed to no other cause than a scrupulous veneration even for the faults of transcribers. (Kennicott) Obsequies, or solemn mourning, accompanied with prayer. (Acts viii. 2; Matthew xii.) The Jews are still accustomed to say, when they bury their dead, "Ye fathers, who sleep in Hebron, open to him the gates of Eden;" herein agreeing with the Catholic doctrine, as they did in the days of Judas the Machabee. (Haydock) Prince of God, powerful and holy, and worthy of respect. (Haydock) --- A great prince. See Acts vii. 5, where St. Stephen says, that God did not give Abraham a foot of land, meaning as an inheritance; and that Abraham bought this double cave, for a sepulchre, of the sons of Hemor, the son of Sichem; (Calmet) from which latter he seems to derive the name of the place, which is here called Hebron. (Haydock) --- Nothing is more common, than for men and places to have two names; though some think, the name of Abraham has been inserted in the Acts by a mistake of the copyists, when Jacob was meant. See chap. xxxiii. 19. (Calmet) Bowed down to the people. Adoravit, literally, adored. But this word here, as well as in many other places in the Latin Scriptures, is used to signify only an inferior honour and reverence paid to men, expressed by a bowing down of the body. Sicles. About \'a350. (Haydock) --- It was no simony to buy land for a sepulchre, as it was not blessed. (Menochius) --- Current money, was such as passed among merchants, though probably not yet coined in any part of the world; and therefore we find, that Abraham and others weigh the pieces of silver or gold. In this manner were bargains concluded before witnesses, who in those days supplied the want of writings and lawyers. (Calmet) Servant. Eliezer, or Damascus, whom he had once intended for his heir, chap. xv. 2. (Haydock) --- Under, &c. either to shew their subjection, (Sa.) or their faith in Christ, who should be born of Abraham, (St. Jerome, ep. 140) or to testify that their oath shall be no less binding than the covenant of circumcision. For this last reason, the Jews still observe the custom of sitting upon the hand of the person who takes an oath. (Menochius) See chap. xlvii. 29, where Jacob imitates the action of his grand-father. These two patriarchs, progenitors of Christ are the only ones in Scripture whom we find practising it; whence St. Augustine and St. Ambrose conclude, that it had a reference to the mysterious birth or our Redeemer. (Bonfrere.) Country. Huran, where Abraham had dwelt with Thare, &c. There Nachor's family still resided, and had more respect for the true God than the Chanaanites, (Haydock) though they gave way to some sort of idolatry. (Menochius) --- Hence Abraham was in hopes that a partner worthy of Isaac might be found among his relations, better than among those devoted nations; and thus he has left an instruction to all parents, to be solicitous for the real welfare of their children; and to dissuade them earnestly from marrying with infidels; a thing which God forbade in the old law, as the Church still does in the new. (Haydock) If the woman. Thus he shews his religious respect for an oath; and will not depend on his own explanation of the sense of it. (Calmet) He will send his angel before thee. This shews that the Hebrews believed that God gave them guardian angels for their protection. (Challoner) --- Angel. A proof of the antiquity of our belief respecting angel guardians. (Calmet) By this. He chose a mark which would manifest the kindness and humility of the maid, who would be a fit match for the pious Isaac. This was no vain observation. God heard his fervent prayer. (St. Chrysostom) (Calmet) --- It is sometimes lawful to ask a sign or miracle of God, (Acts i. 24; iv. 30; 1 Kings xiv, &c.,) but we must carefully avoid whatever the Church disapproves. (St. Augustine de Gen. ii. 17; xii. 22.) (Worthington) To know, though he was now almost convinced, that this obliging virgin was the person of whom he was in quest; and hence he proceeds to make her presents of great value. (Haydock) Mercy and truth: or a real kindness, so often mentioned in the Psalms. (Calmet) Curse, which always attends the person who does not endeavour to comply with a lawful oath. (Haydock) --- The Hebrews commonly added in this sense, May God do these things to me, and still more, if I prove false. (Menochius) --- In this sense, Abraham's steward gives the meaning of his master, as he had hitherto repeated his very words at full length. This perfectly agrees with the style of the heroic ages; such as we find expressed in the poems of Homer, the most ancient work of any heathen author. The account which he gives of the noble simplicity of those ages, when the ladies went for water, and princes prepared the entertainments for their guests, cannot fail to strike us, when we compare the works of that admired author with the inspired writings. (Haydock) Left, in quest of some other lady of my master's kindred; as some of Bathuel's brothers might also have children. He was the youngest. (Haydock) Laban is placed before his father, having perhaps the administration of affairs in Bathuel's old age; and he had first introduced the stranger. (Menochius) Present. Thus ratifying what he had already done, (ver. 22,) and obtaining full consent, both of the virgin, and of her father and brother. Morning. He loses no time to afford comfort to his masters, and to give proof that he was not esteemed by them without reason. Let us call the maid, and ask her will. Not as to her marriage, as she had already consented, but of her quitting her parents and going to her husband. (Challoner) I will go, without delay, being well convinced that the good steward was directed by God. Hence she was guilty of no imprudence or levity, in yielding herself up to the divine will, and consenting so readily to the proposed marriage. The well of Agar, not far from Bersabee. To meditate on the obligations of the state on which he was about to enter, and on other pious subjects, free from noise and distraction. (Haydock) --- In profane authors, the word used by the Septuagint means to talk about trifles, &c. (Calmet) --- But the known piety of Isaac, and the authority of that version, forbid that we should take it here in that sense. (Haydock) Cloak, or summer veil, covering the whole body, and having an opening only for the eyes; such as the Eastern ladies use. St. Jerome in Isai. iii, Rebecca does this out of modesty. (Haydock) --- She prefigures the Gentiles, whom Jesus calls by his servants laden with his gifts, to become his spouse, or his Church, (Calmet) at the fountain of baptism. He adorns her with the ear-rings of obedience, and the bracelets of good works. (Du Hamel) Mother's death, which happened about three years before. (Menochius) --- Isaac was now forty years old, and yet he does not pretend to take a wife for himself; leaving the choice to his good father, and to God. (Du Hamel) Cetura, his third wife; the former two being perhaps both dead. This Abraham did in his 137th year, that God might have witnesses also among the Gentiles. Cetura was before one of his handmaids. (Menochius) --- God enabled him to have children at this advanced age; or perhaps, Moses may have related his marriage in this place, though it had taken place several years before. (St. Augustine, contra Jul. iii.) (Calmet) This learned father, City of God xvi. 34, supposes that the reason why Cetura is styled a concubine, though she was a lawful and only wife, is because her children prefigured heretics, who do not belong to the kingdom of Christ. (Worthington) Concubines. Agar and Cetura are here called concubines, (though they were lawful wives, and in other places are so called) because they were of an inferior degree: and such in Scripture are usually called concubines. (Challoner) --- The solemnities of marriage were omitted on these occasions, and the children were not entitled to a share in the inheritance. Jacob's two wives consented that all his children, by their handmaids, should be placed on the same footing with their own. (Calmet) --- Abraham contented himself with making suitable presents to the children, whom he had by these secondary wives, reserving the bulk of his property to Isaac, chap. xxiv. 36. He also provided for their establishment himself, that there might be no contest after his departure. Good old age. Because well spent: though he lived not so long as many of the wicked; decaying not by any violent disorder, but dropping off like a ripe apple. --- Being full. The Hebrew does not express of what; but the Samaritan, Chaldean, Septuagint, Syriac, and Arabic agree with the Vulgate. See chap. xxxv. 29. (Haydock) --- Days, not years, as Protestants wrongfully interpolate. (Kennicott) --- His people, the saints of ancient days, in limbo; while his body was placed near the remains of his wife, by the pious attention of his two chief sons, attended by their other brethren. (Haydock) --- The life of Abraham was a pattern of all virtues, but particularly of faith; and it was an abridgment of the law. His equal was no where found, Ecclesiasticus xliv. 20. (Calmet) By their castles; or, the castles, towns, and tribes of principal note, received their names from these twelve princes, or phylarks, whose authority is still recognized among all the tribes of the Arabs. (Thevenot.) (Haydock) --- The towns of these people were easily built, and more easily destroyed; for they consisted only of tents, Jeremias xlix. 31. Their castles were perhaps only sheep-folds, as the original Tiroth may signify; or they were a sort of watch-towers, to prevent the sudden attack of an invading enemy, and to serve also for a retreat. (Calmet) In the presence, &c. As he was the eldest, so he died first; having lived unmolested and fearless among his father's children, chap. xvi. 12. (Calmet) Barren. They had been married 20 years, (ver. 26.) during which time, St. Chrysostom says, Isaac had earnestly besought the Lord, (Menochius) and obtained by prayer what God long before decreed. See St. Gregory, Dial. i. 8. (Worthington) To be so. That is, if I must die, and my children also. She feared the worst; and immediately had recourse to the Lord, either in her oratory, or at one of his altars erected by Abraham; and received a gracious answer from him by means of an angel. (Haydock) --- Others think she consulted Melchisedech at Mount Moria. (Menochius) The younger. The Idumeans shall be subdued by the arms of David: and the Jews themselves shall yield to the Christian Church. (St. Augustine, City of God xvi. 35.) St. Paul, Romans ix, draws another very important truth from this history, shewing the mercy of God to be gratuitous in choosing his saints. (Worthington) Red. Hence he was called Edom, as well as from the red pottage, ver. 30. (Haydock) --- Hairy like a skin. On which account Rebecca afterwards clothed Jacob's hands and neck with the skins of kids, to make him resemble Esau. Furry robes were not unusual among the Jews. Some imagine that the name of Sehar, was given to Esau, on account of his being hairy: but Esau was the title by which he was commonly known, and it means one made perfect; because he came into the world, "covered with hair like a man." --- Jacob: "a supplanter, or wrestler." (Calmet) --- From the birth of these twins St. Gregory shews the folly of astrologers, who pretend that our actions are under the influence of the planets; and that two, born at the same moment, will have the same fate. How different were the lives of Jacob and Esau! (Haydock) A husbandman: a rustic, both in profession and manners, like Cain; while Jacob was a shepherd, in imitation of Abel, plain and honest. (Haydock) Loved Esau, as his first-born, who shewed him all attention, and whom he would naturally have appointed his heir, if the will of God had not afterwards been revealed to him. Rebecca, to whom this was already known, gave the preference in her love to Jacob. (Haydock) Pottage, of Egyptian lentiles, the most excellent in the world. (Calmet) Give me, &c. Hebrew, "make me devour this red;" which denotes, the very red quality of the pottage, and the greediness of Esau. (Calmet) Sell me. He had been informed by his mother, that God had transferred the birth-right to him; and, therefore, he takes this opportunity to obtain the consent of Esau quietly. The latter, who knew nothing of God's decree, shewed his little regard for that privilege. (Haydock) --- He perhaps intended to assert his claim by force, notwithstanding this agreement. (Menochius) --- It is not probable that he could plead in earnest, that he was famishing in the midst of his father's house. (Du Hamel) --- The birth-right was a temporal honour; though some assert that the office of priesthood belonged also to it. This, however, does not seem to be certain; for we find Abel, Abraham, and other younger children offering sacrifice. The first-born were entitled to a double portion, (Deuteronomy xxi. 17; 1 Paralipomenon v. 2, 5) and to their father's peculiar blessing, Ecclesiasticus iii. 12. To despise such advantages betrayed a bad disposition, for which Esau is condemned, Hebrews xii. 16; Romans ix. (Calmet) --- Jacob's conduct was perfectly innocent, whether we consider this transaction as serious or not. Isaac never ratified the bargain; nor do we find that Jacob rested his claim on it. (Haydock) --- But it is recorded by Moses, to shew the disposition of these two young men. (Calmet) Swore; and still we find him enraged above measure, when Isaac had, by mistake, ratified the transfer of the birth-right to Jacob; (chap. xxvii. 41.) whence we may gather, that he did not intend to perform what he promised, even with the solemnity of an oath; which renders him still more deserving of the title profane, which St. Paul gives him. (Haydock) Ceremonies of religion, observed under the law of nature. (Menochius) Sister, or niece. Though lawful at that time, it was not very common for people to marry such near relations; and therefore Isaac, by saying Rebecca was his sister, wished the people of Gerara to be ignorant of her being his wife; being under the like apprehension as his father had been twice before. He imitates his example, trusting in the protection of God, which had rescued Abraham from danger, chap. xxi. (Haydock) His wife; using greater familiarity that a grave and virtuous man, like Isaac, would offer to do with his sister, or with another person's wife. --- Sin, or punishment, (Menochius) such as Abimelech's father had formerly experienced. (Haydock) Touch, or hurt, by offering to marry, &c. (Haydock) --- Adultery was punished with death among these nations, chap. xxxviii. 24, as it was by the law of Moses. (Calmet) And the Lord. This is not mentioned as a miracle; for Egypt and many other countries produced 100 fold. Pliny, Natural History xviii. 10, says, some parts of Africa rendered 150 times as much as was sowed. The famine had now ceased. (Calmet) Depart. Instead of repressing the outrages of his subjects, the king enters into their jealousies, and banishes a wealthy person, (Haydock) as the Athenians so frequently did afterwards with respect to their best citizens. (Aristotle, Polit. iii. 9.) --- And Pharao used the same pretext, when he persecuted the Hebrews. (Calmet) Servants. So the Septuagint and Syriac versions, and the Samaritan copy against the Hebrew, in the days, which is incorrect. (Kennicott) Torrent. That is, a channel where sometimes a torrent, or violent stream had run. (Challoner) --- In this vale of Gerara, a never-failing spring was found. (Haydock) Latitude. That is, wideness, or room. (Challoner) --- Hebrew Reheboth, widely extended streams, latitudines . See chap. x. 11. Of Abraham, who still lives before me, and for whom I always testified such affection, though I suffered him to be persecuted: hence, fear not. (Haydock) Ochozath. This name occurs in the Septuagint, as well as the other two; (chap. xxi. 22.) and means a company of friends . Phicol also signifies the mouth or face of all , being the general of the army, on whom the soldiers must be intent. These are, perhaps, therefore, the names of offices, not of persons; or if they be the same who lived with Abraham, they must have held their high command above 100 years. (Menochius) (Calmet) Offended. They were the daughters of princes of the Heathens, (Josephus) and being brought up in idolatry and pride, refused to give ear to the advice of Isaac, who never approved of the marriage of his son with them. Esau would not leave the choice of a wife to his father, as Isaac had done at the same age. (Haydock) Old: 137 years, when falling sickly and blind, at least for a time, he wished to bless Esau, who was 77 years old. (Tirinus) That, &c. He does not mean, that the meat would induce him to give his blessing. Neither can we suppose, that he intended to pervert the order of God, in making the younger son subject to the elder, if he was informed by Rebecca, of that disposition of providence. (Calmet) --- But of this he seems to have been ignorant, ver. 29, 35. (Worthington) In the sight of the Lord, answers to my soul, &c., ver. 4. I will bless thee with all earnestness and sincerity. (Haydock) Mocked him, taking advantage of his blindness and old age. (Menochius) This curse. Rebecca had too much confidence in God's promises, to think that he would suffer them to be ineffectual. Hence, Onkelos makes her say, "I have learnt by revelation, that thou wilt receive no curse, but only blessing." The sequel shewed, that she was directed by God in this delicate business. (Theodoret, q. 78.) (Calmet) Very good. Hebrew desirable, kept among perfumes, ver. 27. Such, the Hebrews say, were used by the first-born, when they offered sacrifice. (St. Jerome, q. Hebrews.) I am Esau, thy first-born. St. Augustine, (L. Contra Mendacium, c. x..) treating at large upon this place, excuseth Jacob from a lie, because this whole passage was mysterious, as relating to the preference which was afterwards to be given to the Gentiles before the carnal Jews, which Jacob by prophetic light might understand. So far is certain, that the first birth-right, both by divine election, and by Esau's free cession, belonged to Jacob: so that if there were any lie in the case, it could be no more than an officious and venial one. (Challoner) --- Ignorance might also excuse them from any sin; as many good and learned men have thought an officious lie to be lawful. (St. Chrysostom,, hom. 52; Origen; Bonfrere.) And even if we allow that they did wrong; the Scripture relates, but does not sanction what they did, Let him that thinks himself to stand, take heed lest he fall, 1 Corinthians x. 12. (Calmet) --- As our Saviour says of St. John the Baptist, He is Elias, Matthew xi, so, Jacob says, I am Esau, not in person , but in right of the first-born. (Worthington) Of Esau. Thus, too often our voice contradicts our hands or actions! (Haydock) Plentiful. A word retained by the Samaritan and Septuagint though lost in the Hebrew copies. (Grotius.) --- Hath blessed with abundance of fruit and odoriferous herbs; such as had probably been shut up in the drawers with Esau's robes. (Menochius) Wine. "By which Christ gathers together the multitude, in the Sacrament of his Body and Blood." (St. Augustine) Worship thee, with civil respect, (Haydock) as the Idumeans, Philistines and Moabites did, with respect to David, Solomon, and the Machabees, acknowledging their dominion, though reluctantly. --- With blessing. Thus Rebecca had not given her son a vain assurance. Isaac prays that God may ever by his protector, and avenge his cause. (Haydock) Fear. Septuagint, "Isaac was rapt into an ecstasy exceedingly great;" during which God explained to him the meaning of what had happened, that he might not think of revoking his blessing. (St. Augustine, q. 80.) He permitted Isaac to be in darkness respecting this affair, that it might be more manifest, that the will of man had no part in preferring Jacob; (St. Chrysostom, hom. 53.) and that Esau might not direct his rage against his father. (Worthington) --- Be blessed. Thus he confirms what he had done; and shews that he bore no resentment towards his younger son, nor esteemed himself to be mocked, ver. 12. (Haydock) Roared, through savage fury and envy of his brother. (Eusebius) (Menochius) Deceitfully. Hebrew, slily; directed by wisdom, as the Chaldean has it. St. Chrysostom (de sacerd.) praises the address of Jacob on this occasion. (Calmet) Jacob. That is, a supplanter. (Challoner) --- My blessing. Both Isaac and Esau speak of this blessing, according to the dictates of nature. But God had disposed of it otherwise. The profane and cruel manners of Esau rendered him unworthy of it; and he could not maintain his natural claim, after having freely resigned it even with an oath. He seems to distinguish the blessing from the birth-right, though one necessarily followed the other. (Haydock) Brethren, or relations; (Menochius) for Isaac had no other children but these two. He never married any other woman but the beautiful and virtuous Rebecca. (Haydock) Moved; yet not so as to repent of what he had done; for Esau found no place of repentance in his father's breast, although with tears he had sought it, (Hebrew xii. 17.) desiring to obtain the blessing of the first-born. (Haydock) --- In the fat, &c. Idumea was a barren country; and hence some would translate the Hebrew, "far from the fat...shall they dwelling be; but thou shalt live by the sword." Thus min often means from, as well as for in: my flesh is changed on account of the want of oil, Psalm cviii. 24. Hebrew, a pinguedine. (Calmet) --- But all the ancient versions agree with the Vulgate. So that we may say, the blessing of God made those barren regions supply the wants of the people abundantly; and so the Idumeans were to live by the sword, they would seize the rich habitations of their neighbours, (Haydock) and thus obtain a country rendered fertile without their labour. (Menochius) Thy brother, in the reign of David, 2 Kings viii. 14, and of the Machabees. (Josephus, Antiquities xiii. 17.) --- Yoke. When the house of Juda shall rebel against the Lord, in the days of Joram, then the Idumeans shall regain their liberty for a time; (4 Kings viii. 20.) to be subdued again after 800 years by John Hyrcan, the high priest. (Haydock) --- All the blessing of Esau tends to confirm that already given to his brother; so that the apostle seems to have considered it unworthy of notice. (Calmet) --- Jacob, in the mean time, never asserted his dominion; but still called Esau his lord, (chap. xxxii. 4.) and behaved to him with the greatest deference. (Haydock) --- Yet the Idumeans always hated the Jews, and assisted Titus to destroy Jerusalem. (Josephus) (Tirinus) My father. He has no regard for this mother. (Menochius) --- Her love for Jacob filled him with greater indignation; and he resolved to murder him, in order, perhaps, to revenge himself on both. Though this cruel resolution was taken in his heart, with full deliberation, he was not so careful to conceal his intentions; but his watchful mother discovered it, and by her prudence, preserved him from committing the external sin: and Jacob from falling a prey to this second Cain. Both my sons. Esau would have forfeited his life for murder, chap. ix. 6. (Haydock) --- Perhaps she might also fear that Jacob, in his own defence, should in the very agony of death, give the aggressor a mortal wound; or that Esau, at least, would be forced to flee his country. Indeed, she considered him already as a lost man, on account of his marriage with the two women of Chanaan, and his savage manners. (Calmet) To live. Life will be a burden to me. (Menochius) --- She does not mention the principal reason of her desiring Jacob to go to Haran, for fear of grieving the tender heart of her husband; who, it seems, knew not the temper of Esau so well as she did. (Calmet) Take. Septuagint, "flee;" as if Isaac began at last to be apprized of Esau's designs. Wisdom (x. 10) conducted the just when he fled from his brother's wrath, &c. --- Thy uncle. He points out the house, but leaves the woman to his choice. Grandfather. Isaac, out of modesty, does not mention that the same promises had been made to himself. He determines the right over Chanaan to belong solely to Jacob, and to his posterity. (Haydock) To Ismael's family; for he had been dead fourteen years. Esau asks no advice. It is doubtful whether he meant to appease or irritate his parents, (Menochius) by this marriage with the daughter of Ismael. She lived with her brother, the head of the Nabutheans, and is called Basemath, chap. xxxvi. 3. (Calmet) Head for a pillow. Behold the austerity of the heir of all that country! (Haydock) --- He departs from home in haste, with his staff only, that Esau might not know. (Worthington) A ladder and angels, &c. This mysterious vision tended to comfort the patriarch, with the assurance that God would now take him under his more particular protection, when he was destitute of human aid. (Haydock) --- The angels ascending, foretold that his journey would be prosperous; and descending, shewed that he would return with safety. (Menochius) --- Or rather, the ladder represented the incarnation of Jesus Christ, born of so many patriarchs from Adam, who was created by God, to the blessed Virgin. He is the way by which we must ascend, by observing the truth, till we obtain life eternal. (Haydock) --- Mercy and truth are like the two sides; the virtues of Christ are signified by the steps. Angels descend to announces this joyful mystery to men; they ascend to convey the prayers and ardent desires of the ancient saints, to hasten their redemption. (Menochius) --- Our Saviour seems to allude to this passage, John i. 51; xiv. 6. The Providence of God, watching over all things, appears here very conspicuous. Thy father, or grandfather. God joins the dead with the living, to shew that all live to him, and that the soul is immortal. (Haydock) Knew it not. Jacob was not ignorant that God fills all places. But he thought that he would not manifest himself thus in a land given to idolatry. He begins to suspect that the place had been formerly consecrated to the worship of the true God, (Calmet) as it probably had by Abraham, who dwelt near Bethel, and built an altar on Mount Moria, chap. xxii. 14. Interpreters are not agreed on which of these places Jacob spent the night. St. Augustine, q. 83, supposes it was on the latter, "where God appointed the tabernacle to remain." The Chaldean paraphrases it very well in this sense, ver. 17, "How terrible is this place! It is not an ordinary place, but a place beloved by God, and over against this place is the door of heaven." (Haydock) A title. That is a pillar or monument. (Challoner) --- Or an altar, consecrated by that rite to the service of the true God. This he did without any superstition; as the Catholic Church still pours oil or chrism upon her altars, in imitation of Jacob. (Raban. Instit. i. 45.) If pagans did the like, this is no reason why we should condemn the practice. They were blamable for designing thus to worship false gods. (Clement of Alexandria, strom. vii; Apul. Florid. i; &c.) If Protestants pull down altars, under the plea of their being superstitious, we cannot but pity their ignorance or malice. (Worthington) Bethel. This name signifies the house of God. (Challoner) --- Bethel was the name which Jacob gave to the place; and the town, which was built after his return, was called by the same name. Hence those famous animated stones or idols, received their title ( Bethules, Eusebius, pr\'e6p. i. 10.) being consecrated to Saturn, the Sun, &c. Till the days of Mahomet, the Arabs adored a rough stone, taken from the temple of Mecca, which they pretended was built by Abraham. (Chardin.) --- Luza, so called from the number of nut or almond trees. Here the golden calf was afterwards set up, on the confines of the tribes of Benjamin and of Ephraim, (Calmet) the southern limits of the kingdom of Jeroboam. (Haydock) A vow; not simply that he would acknowledge one God, but that he would testify his peculiar veneration for him, by erecting an altar, at his return, and by giving voluntarily the tithes of all he had. (Worthington) (chap. xxxv. 7.) How he gave these tithes, we do not read. Perhaps he might herby engage his posterity to give them under the law of Moses. (Calmet) East. Mesopotamia, where Laban dwelt. (Haydock) Stone. Not of such an immoderate size but that Jacob could remove it. In that country water was scarce, and preserved with care. (Calmet) Sheep. Instead of this, Kennicott would read shepherds; as also ver. 2. and 8. In which last, the Samaritan, Arabic and Septuagint agree with him; as the two former do likewise in this third verse. (Haydock) Brethren. Jacob understands and speaks their language, either because it was not very different from his own, or he had learnt the Chaldean language from his mother. In the days of Ezechias, the Jews did not understand it. (4 Kings xviii. 26; Jeremias v. 15.) (Calmet) Of Nachor, by Bathuel, who was not so well known. (Menochius) Health. Hebrew, "in peace;" by which name all good things are designated. (Du Hamel) To feed. He shews his knowledge of pastoral affairs, and his concern for them. (Menochius) She. Hebrew He, ipsa. Eva is put for Eia, the letters being similar, chap. iii. 15. (Haydock) --- Other copies agree with the Vulgate and the Septuagint (Calmet) Cousin-german, and uncle, are put for brevity's sake by St. Jerome, instead of the Hebrew, "the daughter of Laban, brother of Rebecca his mother," and "his mother's brother." (Haydock) Kissed her, according to the custom of the country, (chap. xxiv. 26,) having told her who he was. He was not so young, that she could suspect him guilty of an unbecoming levity, being above 77 years old, chap. xxvii. 1. (Haydock) --- In that age of simplicity, beautiful maids might converse with shepherds, without suspicion or danger. (Menochius) --- Wept, through tenderness, and perhaps on account of his present inability to make her a suitable present. (Calmet) Brother, or nephew. The name of brother, in Scripture, almost corresponds with the Consanguineus of the Latins, or our relation. My flesh, entitled to my utmost protection and friendship. (Calmet) Blear-eyed. Hebrew, racoth. Watery and tender, unable to look steadfastly at any object, but at the same time very beautiful. (Onkelos; &c.) --- The beauty of Rachel was perfect; not confined to one part. These two sisters represented the synagogue and the Church of Christ. Lia, though married first, never gains the entire affection of her husband. (Calmet) For Rachel. It was then the custom to buy or to pay a dowry for a wife. (chap. xxxiv. 12; Osee iii. 2.) Herodotus says, i. 196, that the Babylonians sold their beautiful women as high as possible, and gave part of the price to help off the more deformed. The Turks do the like. (Calmet) --- A few, &c. So highly did he esteem Rachel, that he thought he had obtained her for just nothing, though delays naturally seem long to lovers. (Tirinus) --- Calmet supposes that he was married to her the second month after he arrived at Haran; and on this account, easily explains his words, as love made all labour tolerable, and even easy, in the enjoyment of the beautiful Rachel. Usher also places the birth of Ruben in the first year of Jacob's service, A. 2246 [in the year of the world 2246]. But Salien and the context decide, that he waited full seven years, and then obtained Lia, by fraud, of Laban; and seven days after, Rachel. (Haydock) --- He was then 84 years old! (Du Hamel) Go in, &c. To consummate my marriage; (Menochius) as the time is expired. (Haydock) Friends. Hebrew, Septuagint and Chaldean say, "all the men of that place." He was rich, and, though very greedy, could not well avoid conforming to the custom of making a splendid entertainment on such a joyful occasion. (Haydock) A handmaid, by way of dowry, as he did afterwards to Rachel. Both sisters considered it so small, as to say they had nothing, chap. xxxi. 14. --- Lia, who committed a great sin of adultery, though she was more excusable than Laban; inasmuch as she obeyed his order. (Menochius) --- Jacob might justly have refused to marry her; and then what a dishonour would have been entailed upon her for life! In consequence of this imposition, the legitimacy of Ruben's conception was rendered doubtful. We may suppose, that shame hindered Lia from opening her mouth; so that Jacob had no means of discovering the cheat till day-break, having gone into the nuptial chamber after it was dark, according to custom, and the woman being also covered with a veil, Tobias viii. 1. Hence Jacob was guilty of no fault, as his mistake was involuntary. (Haydock) --- He afterwards consented to marry her, (Calmet) probably on the second day of the feast. (Haydock) Custom. This appears to be a false pretext: for all the people saw that Rachel was adorned like the intended bride, (Haydock) and were invited to her wedding. (Menochius) Week. Seven days; not years, as Josephus would have it. The nuptial feast lasted a week, Judges xiv. 15. Latter. Jacob is the figure of Jesus Christ; who rejected the synagogue, and treated his Church, gathered from all nations, with the utmost affection. (Calmet) --- Lia means "painful or labourious;" and Rachel a sheep; denoting, that a quiet contemplative life must be united with an active one; and that the Church must suffer here, and be crowned in heaven. (Haydock) (St. Gregory, Mor. vi. 28.) Despised, or loved less; so Christ orders us to hate father, &c., Matthew x. 17. (Calmet) Ruben. "See the son, or the son of vision;" alluding perhaps, distantly, to ver. 24, He saw Lia. (Haydock) Despised, or the hated wife, Deuteronomy xxi. 15. --- Simeon, "hearing or obedient." Levi, "adhesion or union." My husband will now stick to me. Juda, "praise or confession." (Calmet) --- Left bearing for a time. (Haydock) --- In the imposition of these names, Lia testified her gratitude to God. (Tirinus) Envied, or desired to have children like her. Thus we may envy the virtues of the saints. (Calmet) --- Give me, &c. These words seem to indicate a degree of impatience, at which we need not be surprised, when we reflect, that Rachel had been educated among idolaters. (Menochius) --- Die of grief and shame. "I shall be considered as one dead," Jun.[Junius?] St. Chrysostom thinks she threatened to lay violent hands on herself, and through jealousy, spoke in a foolish manner. This passion is capable of the basest actions, (Haydock) and is almost unavoidable where polygamy reigns. (Calmet) Angry at the rash and apparently blasphemous demand of Rachel. (Menochius) --- As God, pro Deo. Am I to work a miracle in opposition to God, who has made thee barren? To him thou oughtest to address thyself. The Hebrews justly observe, that God has reserved to himself the four keys of nature: 1. Of generation; 2. Of sustenance, Psalm cxliv. 16; 3. Of rain, Deuteronomy xxviii. 12; And, 4. Of the grave or resurrection, Ezechiel xxxvii. 12. (Tirinus) Servant, like a maid of honour. Josephus says she was not a slave, no more than Zelpha. --- My knees, whom I may nurse with pleasure. It was an ancient custom to place the new-born infants upon the knees of some near relation, who gave them a name, and thus in a manner adopted them. (chap. l. 22; Job iii. 12; Psalm xxi. 11) (Homer.) (Calmet) Marriage. The Manichees condemned Jacob for having more than four wives at once. But St. Augustine replied, it was not then unusual or forbidden. He took the two last only at the pressing instigation of Rachel and Lia, and that only for the sake of children. Lia herself was forced upon him. (contra Faust. xxii. 48.) Dan, means judgment. From the same root as Adonis; Adoni, my lord or judge, &c. Rachel's whole solicitude was for children. (Haydock) Compared me, &c. As Lia treacherously got my husband, so I have craftily surmounted the difficulties of barrenness; I have struggled earnestly, and have got the victory. Patal, means to act with cunning. (Psalm xvii. 27.) (Calmet) --- Nephtali, "a crafty wrestler." (Menochius) Happily, fortunately. --- Gad, or Bonaventure. (Haydock) ---"Good-fortune," was acknowledge by the pagans for a divinity; (Isaias lxv. 11.) perhaps for the Sun, or Oromagdes, the Gad of Aram. He was opposed to the wicked Arimenes in the Chaldean theology, by Zoroaster, (Calmet) the inventor of the Two Principles. Whether Lia intended to attribute this child to the influence of the planet Jupiter, the Sun, or some other tool, we cannot determine. (Haydock) --- Her naming my be simply; Behold I am now a mother of a troop, or little army, Gad; and to which (chap. xlix. 19.) Jacob evidently alludes. (Calmet) Aser: happy. My servant has now had as many sons as my sister (Menochius) and I have given them both names, indicating my great felicity and joy. (Haydock) Ruben, now perhaps about four years old, playing in the fields, in the latter harvest time, (Exodus ix. 32) found mandrakes of an extraordinary beauty and flavour, (Canticle of Canticles vii. 13.) whether they were flowers, lilies, jasmine, &c. as some translate; or rather, fruits of the mandrake tree, according to all the ancient versions; or of the citron, lemon, or orange tree, if we believe Calmet. Dudaim designates two breasts, or something lovely and protuberant. The ancients have spoken with admiration, and have attributed wonderful effects to the mandrakes, which, though controverted by moderns, might suffice to make Rachel greatly desire to have them; at least, if she believed they would contribute to remove her sterility, as Pliny, Natural History xxv. 15. Aristotle (de Gener. ii.) and other naturalists of eminence, have maintained they did. (Haydock) --- The effect which she desired so much, was not, however, to be attributed to them, since she conceived only three years after, and that by the blessing of God. (Tirinus) From me. Lia was aware that Jacob's affection lay entirely towards Rachel; particularly now, as she had ceased to bear children herself. (Haydock) --- This might, when it is my turn to have him. To prevent any jealousy, the husband visited his wives one after another, as was the case with Smerdis, the king of Persia. (Herodotus iii. 79; Exodus xxi. 10.) (Calmet) Issachar, "the reward of the man, or husband." (Calmet) --- She might allude also to the reward she had obtained for her mandrakes. (Haydock) Zabulon, "dwelling or cohabiting." Zobad (which resembles the sound of Zobal) means to endow, (Calmet) to which she seems also to refer; as if her marriage was renewed, and God had given her more children for a dowry. (Menochius) Dina, "judgment," like Dan. God hath done me justice. The Hebrews assert that Dina was married to holy Job. She was born the same year as Joseph, the 91st of Jacob. Lia brought forth seven children in seven years. Joseph. In imposing this name, Rachel looks both to the past and to the future; thanking God for taking away (asop) her reproach, and begging that He would add (isop or Joseph) the blessing of another son, as he really did, though it occasioned her death: so little do we know what we ask for! Joseph means one "adding or increasing," chap. xlix. 22. (Haydock) --- He was born when the 14 years of service were over; being a most glorious figure of Jesus Christ, who came to redeem us from slavery. (Du Hamel) Give thee. He wishes to engage him to continue in his service; being convinced, that a faithful and pious servant is a great treasure. Laban promises every thing, and performs little according to his agreement. He never thinks of making Jacob any present for his extraordinary diligence. Nothing. I am willing to depart with my family towards my father. But if I must stay, these are my terms. (Haydock) --- I require no certain wages, committing myself entirely to what Providence shall send. (Salien.) Speckled; from those which are all of one colour. Those which should be of the former description must belong to Jacob, while all the black and the white should be Laban's. --- Brown, or of a dull mixture of white and black. --- Spotted, having large patches of either colour. --- Divers, little spots variegating the fleece. (Menochius) --- The original is extremely obscure. Jacob asks only for the worst; the speckled sheep and goats, also the black sheep and the white goats, ver. 35. (Bochart.) (Calmet) Of theft, if they be found in my possession. I am so well convinced that God will reward my justice, that, even contrary to what might naturally be expected, he will enable me to have plenty of spotted sheep and goats, though their mothers be all of one colour. It is not certain, that Jacob agreed to have the flocks parted till the end of the year. (Menochius) His sons. These continued to observe the conduct of Jacob, while Laban drove off all the flocks of divers colours to so great a distance, ver. 36, that there was no danger of the sheep under Jacob's care getting to them. Thus Laban first began to violate the agreement; and the angel of the Lord suggested to Jacob, the plan by which he was preserved from serving a cruel and avaricious man without wages, chap. xxxi. 12. (Menochius) All the white, &c. Notwithstanding Jacob's stratagem, some had lambs all of a colour. The force of fancy is very surprising on such occasions. Oppian, Aristotle, and others, recommend Jacob's plan as consonant to nature. (Haydock) Later-coming, in autumn, when the spring lambs were of an inferior value. These he was willing to abandon for the most part to Laban; and therefore did not use his rods. Pliny, Natural History viii. 47; and Columella viii. 3, agree, that the lambs which are produced in spring do not thrive so well as those of autumn, at least in Italy, and in those countries where sheep lamb twice a year. Bis gravid\'e6 pecudes, Virgil. (Calmet) --- Many who have tried the same experiment as Jacob, have not experienced the same success; whence St. Chrysostom, and most of the Greek fathers, suppose that it was miraculous. (Tirinus) After that six years were expired, and calumnies and ill-will attended Jacob in Laban's family, God ordered him to retire, ver. 3. (Haydock) Ten times. Very often, or perhaps this exact number of times, ver. 41. All, or the far greatest part, so that I was exceedingly enriched. (Menochius) --- The Septuagint here agrees with the Vulgate. But the Hebrew and other versions, instead of white ones, read of divers colours, or ring-streaked, which takes away th intended opposition. (Calmet) Are of divers colours. Their fancy was strongly impressed with thee various colours, in consequence of the pilled rods, which they beheld: and which Jacob was directed by the angel to place in the troughs. --- I have seen with displeasure, the injustice of Laban; (Haydock) and therefore, I, the Lord of all things, authorize thee to act in this manner. By this vision, the justice of Jacob would appear; and the authority for removing, given in a second vision, would suffice to induce the two principal wives of Jacob to give their consent to leave their father's house, and to begin a long journey. During the last six years, Providence had given no increase of family, that the little children might be no impediment to the removal. (Haydock) Eaten up. Laban kept for himself the dowry paid by Jacob for his wives, though he ought to have allotted it to them, with the addition of something more, in proportion to his immense wealth. (Menochius) Gotten. Hebrew expresses over again, the cattle of his getting, &c., which is omitted in one manuscript, as well as in the Septuagint, Syriac, and Arabic versions, though yet used in the Samaritan copy. (Kennicott) --- To Isaac, who was still living, though he had apprehended death was at hand 20 years before. He continued to live other 20 years after. (Salien.) --- Jacob spent about 10 years at Sichem and at Bethel, before he went to dwell with Isaac. (Menochius) Her father's idols. By this it appears that Laban was an idolater: and some of the fathers are of opinion, that Rachel stole away these idols, to withdraw him from idolatry, by removing the occasion of his sin. (Challoner) --- Others think she was herself infected with this superstition, until Jacob entirely banished it from his family in Chanaan, chap. xxxv. 2. (Tirinus) --- The Hebrew Teraphim, is translated images by the Protestants in this place, though it certainly denotes idols. But Osee iii. 4, they leave it untranslated, lest they should be forced to allow that images pertain to religious service, as well as sacrifice, &c., which are mentioned together, (Worthington) though they now indeed have images in the same verse of Osee for what the Vulgate renders altar. These teraphims are consequently taken in a good as well as in a bad sense. They were, perhaps, made of rich metal, and taken by Rachel and Lia to indemnify them for the want of a dowry. This, however, was wrong, and done without the participation of their husband. (Haydock) Away. Hebrew, "Jacob stole the heart of Laban," concealing his flight from him. (Menochius) The river Euphrates. --- Galaad, as it was called afterwards, ver. 48. (Menochius) Third day. He was gone to shear his sheep, distant three days' journey. Speak not. Laban did not comply exactly, but he used no violence. (Haydock) Slain. Homer says, "the father judges his children and wives;" and thus Jacob pronounces sentence. The Rabbins pretend it and its effect soon after in the death of Rachel, chap. xxxv. 18. (Calmet) Vain. For who would imagine, that a woman should treat in this manner the objects of her father's adoration? (Calmet) --- It would hence appear, that she did not herself adore them, unless fear overcame her religion. (Haydock) Angry. He was extremely quiet. But patience abused, turns to fury. (Menochius) Exact it. Laban acted in opposition both to custom and to justice, (Calmet) while Jacob forebore to claim what he might have done, agreeably to both. (Haydock) CHAPTER XXXI. The fear of Isaac; or of that God, whom Isaac fears, on account of the danger to which he is exposed of losing his friendship; a thing which, Abraham being now departed in peace, has not to dread. (Calmet) Are mine, or proceed from me originally; so that if I were to injure them, I should disregard the dictates of nature. (Menochius) Testimony. Hebrew makes Laban give this etymology, Jegar-saha-dutha; while Galaad means the hill or the witness. The Syrian language had now begun to deviate some little from the Hebrew of Jacob. --- Each, &c. This is added by the Vulgate. (Calmet) Behold. Hebrew, "and Mitspah," or "Hammitspah," the watch-tower, whence God will see us. (Calmet) Over them. A wise precaution, which the rich Turks still observe when they give their daughters in marriage. (Busbeq. ep. 3.) I have, &c. One Samaritan copy reads very properly, "thou hast set up," , ver. 45. (Kennicott). God of Nachor. Hebrew uses Elohim, which is often applied to idols, such as Nachor worshipped along with the true God. (Calmet) --- Jacob swears by the one only God, whom his father revered. (Menochius) --- The God of their father, is omitted in the Septuagint and is deemed an interpolation by Kennicott. The Samaritan reads again the God of Abraham. (Haydock) Night when it was just at an end, and day-light appeared. --- His daughters, with Dina, &c. Thus all ended well and in peace, by the divine interposition, after the most serious alarms. (Haydock) Angels. Guardians of Chanaan and Mesopotamia. (Jarchi.) --- The latter escorted him as far as the torrent Jaboc. That angels guard different provinces, is well attested, Daniel xii. 1, and Acts xvi. 9. (Calmet) --- Michael protected Chanaan and the people of God. (Diodorus of Tarsus.) (Menochius) Mahanaim, "two camps." A town was afterwards built here. Edom; comprising the countries east, west, and south of the Dead sea. (Calmet) --- 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) Men. Jonathan has Polemarchoi; officers or warriors, either to punish Jacob, (Wisdom x. 12.) as the latter feared, ver. 11; or to do him honour, as Esau protested, chap. xxxiii. 15. (Calmet) God of...Isaac. It is not true, therefore, that God never has the title of God of any man, while living, as some assert, chap. xxxi. 42. Jacob addresses him by those very titles which he had assumed at Bethel, chap. xxviii. 13. (Haydock) Not worthy. Chaldean, "my merits are beneath all thy kindnesses." St. Augustine reads, with St. Cyril, idoneus es, &c., "thou art sufficient for me." The children; sparing neither sex nor age, but destroying all. (Calmet) --- 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) Camels. The milk of these animals is most exquisite, being mixed with three parts water. Pliny, Natural History xi. 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) He said, &c. 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. Sons, with Dina his daughter, and all his household. All things. Grotius thinks this has been lost in the Hebrew copies; as it occurs in the Samaritan, Septuagint, and Syriac. A man, &c. This was an angel in human shape, as we learn from Osee xii. 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) --- 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, &c. (Haydock) --- It is not certain, whether Jacob remained alone on the northern or on the southern banks of Jaboc. (Calmet) Sinew, near the coxendix, or huckel-bone. (Du Hamel) 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) 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, chap. xxxv. 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) --- Many have expounded it, a man seeing God; aiss-rae-al. (Philo, &c.) Why, &c. He represses Jacob's curiosity, (Haydock) perhaps because God did not as yet choose to reveal his name, Exodus vi. 3. Some Greek and Latin copies add, which is wonderful, taken from Judges xiii. 6, 18. (Calmet) Phanuel. This word signifies the face of God, or the sight, or seeing of God. (Challoner) --- 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) Halted, or was lame. Alulensis thinks the angel healed him very soon. (Menochius) The sinew in beasts of any kind, corresponding with that part of Jacob's thigh. (Haydock) --- Some refrain from the whole quarter, others extract the sinew. This they do, without any command, in memory of this transaction. (Calmet)