{1:1} In principio creavit Deus cælum, et terram.
{1:1} In the beginning, God created heaven and earth.
~ Heaven was created first, then earth. The creation of angels also occurred with the creation of heaven. The creation of earth is really the creation of the universe, and subsequently earth.
{1:2} Terra autem erat inanis et vacua, et tenebræ erant super faciem abyssi: et Spiritus Dei ferebatur super aquas.
{1:2} But the earth was empty and unoccupied, and darknesses were over the face of the abyss; and so the Spirit of God was brought over the waters.
~ After earth was created, it was empty and unoccupied. Darkness is plural in the Latin. This could symbolize fallen angels, with the abyss symbolizing Hell. The word ‘darknesses’ can also refer to the absences of so many good things, so that God had to continue creating. The Spirit of God was brought or was carried over the waters, passive tense.
{1:3} Dixitque Deus: Fiat lux. Et facta est lux.
{1:3} And God said, “Let there be light.” And light became.
~ God created light. Darkness, as the absence of light, became by default. Similarly with evil. God created the heavens and the angels, but some angels fell and so Hell (the abyss) was created.
{1:4} Et vidit Deus lucem quod esset bona: et divisit lucem a tenebris.
{1:4} And God saw the light, that it was good; and so he divided the light from the darknesses.
~ God divided light from darkness. He also divided Heaven from Hell, once Hell was created (or became necessary due to the angels that fell from grace). Notice that God chooses to create Heaven and Earth (Universe), but Hell comes about as a result of sin. God creates Good, but Evil comes about because of sin. God does not directly create evil or darkness.
{1:5} Appellavitque lucem Diem, et tenebras Noctem: factumque est vespere et mane, dies unus.
{1:5} And he called the light, ‘Day,’ and the darknesses, ‘Night.’ And it became evening and morning, one day.
~ The first day is not a day as we count time, but merely the first period of time, of unspecified length, in the universe. Science agrees that first the Universe was created, and there was no life in the first time period, for the Universe was void and unoccupied. And when the earth first became, it was void and lifeless.
{1:6} Dixit quoque Deus: Fiat firmamentum in medio aquarum: et dividat aquas ab aquis.
{1:6} God also said, “Let there be a firmament in the midst of the waters, and let it divide waters from waters.”
{1:7} Et fecit Deus firmamentum, divisitque aquas, quæ erant sub firmamento, ab his, quæ erant super firmamentum. Et factum est ita.
{1:7} And God made a firmament, and he divided the waters that were under the firmament, from those that were above the firmament. And so it became.
{1:8} Vocavitque Deus firmamentum, Cælum: et factum est vespere et mane, dies secundus.
{1:8} And God called the firmament ‘Heaven.’ And it became evening and morning, the second day.
{1:9} Dixit vero Deus: Congregentur aquæ, quæ sub cælo sunt, in locum unum: et appareat arida. Et factum est ita.
{1:9} Truly God said: “Let the waters that are under heaven be gathered together into one place; and let the dry land appear.” And so it became.
{1:10} Et vocavit Deus aridam, Terram, congregationesque aquarum appellavit Maria. Et vidit Deus quod esset bonum.
{1:10} And God called the dry land, ‘Earth,’ and he called the gathering of the waters, ‘Seas.’ And God saw that it was good.
~ This verse introduces a useful ambiguity, whereby the word ‘terra’ can refer to the entire Earth, or to the land (soil or ground), or to a particular land, e.g. ‘Terram Chanaan.’ A similar ambiguity exists with the word ‘caeli’ referring either to Heaven, or to the sky.
{1:11} Et ait: Germinet terra herbam virentem, et facientem semen, et lignum pomiferum faciens fructum iuxta genus suum, cuius semen in semetipso sit super terram. Et factum est ita.
{1:11} And he said, “Let the land spring forth green plants, both those producing seed, and fruit-bearing trees, producing fruit according to their kind, whose seed is within itself, over all the earth.” And so it became.
~ Notice that God commands the earth to produce plant-life (‘herbam virentem’). He miraculously created heaven and earth out of nothing, but he causes the plant-life to be produced out of what already exists, the land. This text supports the idea, found in science, that life developed from existing inanimate matter. But the text also clearly teaches the truth that the entire process of creation and the development of creation is caused by God and is under His Providence.
{1:12} Et protulit terra herbam virentem, et facientem semen iuxta genus suum, lignumque faciens fructum, et habens unumquodque sementem secundum speciem suam. Et vidit Deus quod esset bonum.
{1:12} And the land brought forth green plants, both those producing seed, according to their kind, and trees producing fruit, with each having its own way of sowing, according to its species. And God saw that it was good.
~ The word ‘genus’ from verse 11 is more general than the word ‘speciem’ in verse 12. The fruit-bearing trees have their seed within the fruit, and each particular type of fruit has its own type of seed and manner of sowing.
{1:13} Et factum est vespere et mane, dies tertius.
{1:13} And it became evening and the morning, the third day.
{1:14} Dixit autem Deus: Fiant luminaria in firmamento cæli, et dividant diem ac noctem, et sint in signa et tempora, et dies et annos:
{1:14} Then God said: “Let there be lights in the firmament of heaven. And let them divide day from night, and let them become signs, both of the seasons, and of the days and years.
{1:15} ut luceant in firmamento cæli, et illuminent terram. Et factum est ita.
{1:15} Let them shine in the firmament of heaven and illuminate the earth.” And so it became.
{1:16} Fecitque Deus duo luminaria magna: luminare maius, ut præesset diei: et luminare minus, ut præesset nocti: et stellas.
{1:16} And God made two great lights: a greater light, to rule over the day, and a lesser light, to rule over the night, along with the stars.
{1:17} Et posuit eas in firmamento cæli, ut lucerent super terram,
{1:17} And he set them in the firmament of heaven, to give light over all the earth,
{1:18} et præessent diei ac nocti, et dividerent lucem ac tenebras. Et vidit Deus quod esset bonum.
{1:18} and to rule over the day as well as the night, and to divide light from darkness. And God saw that it was good.
{1:19} Et factum est vespere et mane, dies quartus.
{1:19} And it became evening and morning, the fourth day.
{1:20} Dixit etiam Deus: Producant aquæ reptile animæ viventis, et volatile super terram sub firmamento cæli.
{1:20} And then God said, “Let the waters produce animals with a living soul, and flying creatures above the earth, under the firmament of heaven.”
~ In this next step within the development of creation, God creates the first creatures that have living souls (but not immortal souls) within the sea. Again, science agrees, teaching that the first animals were in the water, not on the land. The word ‘reptile’ in Latin is not equivalent to the English word ‘reptile.’ The best translation in this context is probably either ‘moving creatures’ or ‘animals.’ The text is contrasting the moving creatures of the waters with the plants.
{1:21} Creavitque Deus cete grandia, et omnem animam viventem atque motabilem, quam produxerant aquæ in species suas, et omne volatile secundum genus suum. Et vidit Deus quod esset bonum.
{1:21} And God created the great sea creatures, and everything with a living soul and the ability to move that the waters produced, according to their species, and all the flying creatures, according to their kind. And God saw that it was good.
~ The word ‘cete’ in ancient times was probably not specific to whales, but referred to any large sea creature.
{1:22} Benedixitque eis, dicens: Crescite, et multiplicamini, et replete aquas maris: avesque multiplicentur super terram.
{1:22} And he blessed them, saying: “Increase and multiply, and fill the waters of the sea. And let the birds be multiplied above the land.”
{1:23} Et factum est vespere et mane, dies quintus.
{1:23} And it became evening and morning, the fifth day.
{1:24} Dixit quoque Deus: Producat terra animam viventem in genere suo, iumenta, et reptilia, et bestias terræ secundum species suas. Factumque est ita.
{1:24} God also said, “Let the land produce living souls in their kind: cattle, and animals, and wild beasts of the earth, according to their species.” And so it became.
~ Again, the word ‘genere’ is more general, while the word ‘species’ is more specific. If these two words were translated by the same word in English, then there would be an unnecessary redundancy in the text. And here again we see that ‘reptile’ is not specifically reptiles, or even crawling things, but is even more general, referring to every type of moving creature (animal) on land. These creatures are contrasted with the moving creatures of the waters, as well as the plants, of the previous verses. Therefore, the term is more general than crawling things. The mention of cattle and wild beasts are merely specific examples of familiar types of moving creatures, with living souls, on land.
~ So, plants were the first life created, then moving creatures of the sea, then moving creatures of the land. This is the same order of development in creation taught by science (although Scripture omits mention of microscopic organisms, with which the ancients were unfamiliar).
{1:25} Et fecit Deus bestias terræ iuxta species suas, et iumenta, et omne reptile terræ in genere suo. Et vidit Deus quod esset bonum.
{1:25} And God made the wild beasts of the earth according to their species, and the cattle, and every animal on the land, according to its kind. And God saw that it was good.
{1:26} Et ait: Faciamus Hominem ad imaginem, et similitudinem nostram: et præsit piscibus maris, et volatilibus cæli, et bestiis, universæque terræ, omnique reptili, quod movetur in terra.
{1:26} And he said: “Let us make Man to our image and likeness. And let him rule over the fish of the sea, and the flying creatures of the air, and the wild beasts, and the entire earth, and every animal that moves on the earth.”
{1:27} Et creavit Deus hominem ad imaginem suam: ad imaginem Dei creavit illum, masculum et feminam creavit eos.
{1:27} And God created man to his own image; to the image of God he created him; male and female, he created them.
~ The word ‘hominem’ in this verse is not capitalized, whereas in the previous verse it is capitalized. The previous verse uses Man (capitalized) to refer to all humankind; the male word ‘man’ is used to refer to all of humanity because, in God’s plan, the human race is to be led by men. This verse uses man (not capitalized) to refer to humankind, with a particular emphasis on males. All human persons are created in God’s image and likeness. Yet, when men and women are considered in their relation to one another, men are an image of God and women are an image of Creation.
{1:28} Benedixitque illis Deus, et ait: Crescite et multiplicamini, et replete terram, et subiicite eam, et dominamini piscibus maris, et volatilibus cæli, et universis animantibus, quæ moventur super terram.
{1:28} And God blessed them, and he said, “Increase and multiply, and fill the earth, and subdue it, and have dominion over the fish of the sea, and the flying creatures of the air, and over every living thing that moves upon the earth.”
{1:29} Dixitque Deus: Ecce dedi vobis omnem herbam afferentem semen super terram, et universa ligna quæ habent in semetipsis sementem generis sui, ut sint vobis in escam:
{1:29} And God said: “Behold, I have given you every seed-bearing plant upon the earth, and all the trees that have in themselves the ability to sow their own kind, to be food for you,
{1:30} et cunctis animantibus terræ, omnique volucri cæli, et universis quæ moventur in terra, et in quibus est anima vivens, ut habeant ad vescendum. Et factum est ita.
{1:30} and for all the animals of the land, and for all the flying things of the air, and for everything that moves upon the earth and in which there is a living soul, so that they may have these on which to feed.” And so it became.
{1:31} Viditque Deus cuncta quæ fecerat: et erant valde bona. Et factum est vespere et mane, dies sextus.
{1:31} And God saw everything that he had made. And they were very good. And it became evening and morning, the sixth day.
{2:1} Igitur perfecti sunt cæli et terra, et omnis ornatus eorum.
{2:1} And so the heavens and the earth were completed, with all their adornment.
{2:2} Complevitque Deus die septimo opus suum quod fecerat: et requievit die septimo ab universo opere quod patrarat.
{2:2} And on the seventh day, God fulfilled his work, which he had made. And on the seventh day he rested from all his work, which he had accomplished.
{2:3} Et benedixit diei septimo; et sanctificavit illum: quia in ipso cessaverat ab omni opere suo quod creavit Deus ut faceret.
{2:3} And he blessed the seventh day and sanctified it. For in it, he had ceased from all his work: the work whereby God created whatever he should make.
~ The Latin is phrased in such a way as to suggest that God did the work of creation to accomplish or to arrive at the seventh day.
{2:4} Istæ sunt generationes cæli et terræ, quando creata sunt, in die quo fecit Dominus Deus cælum et terram:
{2:4} These are the generations of heaven and earth, when they were created, in the day when the Lord God made heaven and earth,
{2:5} Et omne virgultum agri antequam orietur in terra, omnemque herbam regionis priusquam germinaret: non enim pluerat Dominus Deus super terram, et homo non erat qui operaretur terram:
{2:5} and every sapling of the field, before it would rise up in the land, and every wild plant, before it would germinate. For the Lord God had not brought rain upon the earth, and there was no man to work the land.
~ In other words, this was the time before agriculture, when the trees and plants were wild and not yet cultivated. The saplings grew in fallow fields, like brushwood, and the edible plants ‘herbam’ were merely those found in the wild in that region, before planting and cultivated growing.
{2:6} Sed fons ascendebat e terra, irrigans universam superficiem terræ.
{2:6} But a fountain ascended from the earth, irrigating the entire surface of the land.
{2:7} Formavit igitur Dominus Deus hominem de limo terræ, et inspiravit in faciem eius spiraculum vitæ, et factus est homo in animam viventem.
{2:7} And then the Lord God formed man from the clay of the earth, and he breathed into his face the breath of life, and man became a living soul.
~ Clay is used in the Book of Daniel to symbolize human nature.
{2:8} Plantaverat autem Dominus Deus Paradisum voluptatis a principio: in quo posuit hominem quem formaverat.
{2:8} Now the Lord God had planted a Paradise of enjoyment from the beginning. In it, he placed the man whom he had formed.
{2:9} Produxitque Dominus Deus de humo omne lignum pulchrum visu, et ad vescendum suave: lignum etiam vitæ in medio Paradisi, lignumque scientiæ boni et mali.
{2:9} And from the soil the Lord God produced every tree that was beautiful to behold and pleasant to eat. And even the tree of life was in the midst of Paradise, and the tree of the knowledge of good and evil.
{2:10} Et fluvius egrediebatur de loco voluptatis ad irrigandum Paradisum, qui inde dividitur in quatuor capita.
{2:10} And a river went forth from the place of enjoyment so as to irrigate Paradise, which is divided from there into four heads.
{2:11} Nomen uni Phison: ipse est qui circuit omnem terram Hevilath, ubi nascitur aurum:
{2:11} The name of one is the Phison; it is that which runs through all the land of Hevilath, where gold is born;
{2:12} et aurum terræ illius optimum est: ibi invenitur bdellium, et lapis onychinus.
{2:12} and the gold of that land is the finest. In that place is found bdellium and the onyx stone.
{2:13} Et nomen fluvii secundi Gehon: ipse est qui circumit omnem terram Æthiopiæ.
{2:13} And the name of the second river is the Gehon; it is that which runs through all the land of Ethiopia.
{2:14} Nomen vero fluminis tertii, Tigris: ipse vadit contra Assyrios. Fluvius autem quartus, ipse est Euphrates.
{2:14} Truly, the name of the third river is the Tigris; it advances opposite the Assyrians. But the fourth river, it is the Euphrates.
{2:15} Tulit ergo Dominus Deus hominem, et posuit eum in Paradiso voluptatis, ut operaretur, et custodiret illum:
{2:15} Thus, the Lord God brought the man, and put him into the Paradise of enjoyment, so that it would be attended and preserved by him.
{2:16} Præcepitque ei dicens: Ex omni ligno Paradisi comede:
{2:16} And he instructed him, saying: “From every tree of Paradise, you shall eat.
{2:17} De ligno autem scientiæ boni et mali ne comedas. In quocumque enim die comederis ex eo, morte morieris.
{2:17} But from the tree of the knowledge of good and evil, you shall not eat. For in whatever day you will eat from it, you will die a death.”
{2:18} Dixit quoque Dominus Deus: Non est bonum esse hominem solum: faciamus ei adiutorium simile sibi.
{2:18} The Lord God also said: “It is not good for the man to be alone. Let us make a helper for him similar to himself.”
{2:19} Formatis igitur, Dominus Deus, de humo cunctis animantibus terræ, et universis volatilibus cæli, adduxit ea ad Adam, ut videret quid vocaret ea: omne enim quod vocavit Adam animæ viventis, ipsum est nomen eius.
{2:19} Therefore, the Lord God, having formed from the soil all the animals of the earth and all the flying creatures of the air, brought them to Adam, in order to see what he would call them. For whatever Adam would call any living creature, that would be its name.
{2:20} Appellavitque Adam nominibus suis cuncta animantia, et universa volatilia cæli, et omnes bestias terræ: Adæ vero non inveniebatur adiutor similis eius.
{2:20} And Adam called each of the living things by their names: all the flying creatures of the air, and all the wild beasts of the land. Yet truly, for Adam, there was not found a helper similar to himself.
{2:21} Immisit ergo Dominus Deus soporem in Adam: cumque obdormisset, tulit unam de costis eius, et replevit carnem pro ea.
{2:21} And so the Lord God sent a deep sleep upon Adam. And when he was fast asleep, he took one of his ribs, and he completed it with flesh for it.
~ The word ‘soporem’ refers to an unnatural sleep, often in the context of a drug (a soporific preparation) or even a trauma to the head. But in this case, the unnatural sleep is a supernatural sleep, sent by God.
{2:22} Et ædificavit Dominus Deus costam, quam tulerat de Adam, in mulierem: et adduxit eam ad Adam.
{2:22} And the Lord God built up the rib, which he took from Adam, into a woman. And he led her to Adam.
{2:23} Dixitque Adam: Hoc nunc, os ex ossibus meis, et caro de carne mea: hæc vocabitur Virago, quoniam de viro sumpta est.
{2:23} And Adam said: “Now this is bone from my bones, and flesh from my flesh. This one shall be called woman, because she was taken from man.”
{2:24} Quam ob rem relinquet homo patrem suum, et matrem, et adhærebit uxori suæ: et erunt duo in carne una.
{2:24} For this reason, a man shall leave behind his father and mother, and he shall cling to his wife; and the two shall be as one flesh.
{2:25} Erat autem uterque nudus, Adam scilicet et uxor eius: et non erubescebant.
{2:25} Now they were both naked: Adam, of course, and his wife. And they were not ashamed.
{3:1} Sed et serpens erat callidior cunctis animantibus terræ quæ fecerat Dominus Deus. Qui dixit ad mulierem: Cur præcepit vobis Deus ut non comederetis de omni ligno Paradisi?
{3:1} However, the serpent was more crafty than any of the creatures of the earth that the Lord God had made. And he said to the woman, “Why has God instructed you, that you should not eat from every tree of Paradise?”
{3:2} Cui respondit mulier: De fructu lignorum, quæ sunt in Paradiso, vescimur:
{3:2} The woman responded to him: “From the fruit of the trees which are in Paradise, we eat.
{3:3} de fructu vero ligni, quod est in medio Paradisi, præcepit nobis Deus ne comederemus: et ne tangeremus illud, ne forte moriamur.
{3:3} Yet truly, from the fruit of the tree which is in the middle of Paradise, God has instructed us that we should not eat, and that we should not touch it, lest perhaps we may die.”
{3:4} Dixit autem serpens ad mulierem: Nequaquam morte moriemini.
{3:4} Then the serpent said to the woman: “By no means will you die a death.
{3:5} Scit enim Deus quod in quocumque die comederitis ex eo, aperientur oculi vestri: et eritis sicut dii, scientes bonum et malum.
{3:5} For God knows that, on whatever day you will eat from it, your eyes will be opened; and you will be like gods, knowing good and evil.”
~ The serpent’s argument is not a good one; he merely claims that God lied. The woman is not convinced by this foolish argument, she merely accepts it in order to obtain that which she desires. Such is still the case today; people use foolish arguments as mere excuses for the sins which they desire.
{3:6} Vidit igitur mulier quod bonum esset lignum ad vescendum, et pulchrum oculis, aspectuque delectabile: et tulit de fructu illius, et comedit: deditque viro suo, qui comedit.
{3:6} And so the woman saw that the tree was good to eat, and beautiful to the eyes, and delightful to consider. And she took from its fruit, and she ate. And she gave to her husband, who ate.
{3:7} Et aperti sunt oculi amborum: cumque cognovissent se esse nudos, consuerunt folia ficus, et fecerunt sibi perizomata.
{3:7} And the eyes of them both were opened. And when they realized themselves to be naked, they joined together fig leaves and made coverings for themselves.
{3:8} Et cum audissent vocem Domini Dei deambulantis in Paradiso ad auram post meridiem, abscondit se Adam et uxor eius a facie Domini Dei in medio ligni Paradisi.
{3:8} And when they had heard the voice of the Lord God taking a walk in Paradise in the afternoon breeze, Adam and his wife hid themselves from the face of the Lord God in the midst of the trees of Paradise.
{3:9} Vocavitque Dominus Deus Adam, et dixit ei: Ubi es?
{3:9} And the Lord God called Adam and said to him: “Where are you?”
{3:10} Qui ait: Vocem tuam audivi in Paradiso: et timui, eo quod nudus essem, et abscondi me.
{3:10} And he said, “I heard your voice in Paradise, and I was afraid, because I was naked, and so I hid myself.”
{3:11} Cui dixit: Quis enim indicavit tibi quod nudus esses, nisi quod ex ligno de quo præceperam tibi ne comederes, comedisti?
{3:11} He said to him, “Then who told you that you were naked, if you have not eaten of the tree from which I instructed you that you should not eat?”
{3:12} Dixitque Adam: Mulier, quam dedisti mihi sociam, dedit mihi de ligno, et comedi.
{3:12} And Adam said, “The woman, whom you gave to me as a companion, gave to me from the tree, and I ate.”
{3:13} Et dixit Dominus Deus ad mulierem: Quare hoc fecisti? Quæ respondit: Serpens decepit me, et comedi.
{3:13} And the Lord God said to the woman, “Why have you done this?” And she responded, “The serpent deceived me, and I ate.”
{3:14} Et ait Dominus Deus ad serpentem: Quia fecisti hoc, maledictus es inter omnia animantia, et bestias terræ: super pectus tuum gradieris, et terram comedes cunctis diebus vitæ tuæ.
{3:14} And the Lord God said to the serpent: “Because you have done this, you are cursed among all living things, even the wild beasts of the earth. Upon your breast shall you travel, and the ground shall you eat, all the days of your life.
~ The term ‘omnia animantia’ (all living things) certainly includes the wild beasts of the earth, so the translation could be: ‘even among the wild beasts,’ or, ‘including the wild beasts.’ Biblical texts do not follow the usual rules of modern composition, which would not generally present a list of items, one item of which included the other items.
{3:15} Inimicitias ponam inter te et mulierem, et semen tuum et semen illius: ipsa conteret caput tuum, et tu insidiaberis calcaneo eius.
{3:15} I will put enmities between you and the woman, between your offspring and her offspring. She will crush your head, and you will lie in wait for her heel.”
{3:16} Mulieri quoque dixit: Multiplicabo ærumnas tuas, et conceptus tuos: in dolore paries filios, et sub viri potestate eris, et ipse dominabitur tui.
{3:16} To the woman, he also said: “I will multiply your labors and your conceptions. In pain shall you give birth to sons, and you shall be under your husband’s power, and he shall have dominion over you.”
{3:17} Adæ vero dixit: Quia audisti vocem uxoris tuæ, et comedisti de ligno, ex quo, præceperam tibi, ne comederes, maledicta terra in opere tuo: in laboribus comedes ex ea cunctis diebus vitæ tuæ.
{3:17} Yet truly, to Adam, he said: “Because you have listened to the voice of your wife, and have eaten of the tree, from which I instructed you that you should not eat, cursed is the land that you work. In hardship shall you eat from it, all the days of your life.
{3:18} Spinas et tribulos germinabit tibi, et comedes herbam terræ.
{3:18} Thorns and thistles shall it produce for you, and you shall eat the plants of the earth.
{3:19} In sudore vultus tui vesceris pane, donec revertaris in terram de qua sumptus es: quia pulvis es, et in pulverem reverteris.
{3:19} By the sweat of your face shall you eat bread, until you return to the earth from which you were taken. For dust you are, and unto dust you shall return.”
~ Adam was taken (or derived) from the earth, but Eve was taken (or derived) from Adam. Notice also that Adam has his name given before the Fall from grace, but Eve does not receive her name until after the Fall from grace.
{3:20} Et vocavit Adam nomen uxoris suæ, Heva: eo quod mater esset cunctorum viventium.
{3:20} And Adam called the name of his wife, ‘Eve,’ because she was the mother of all the living.
{3:21} Fecit quoque Dominus Deus Adæ et uxori eius tunicas pelliceas, et induit eos:
{3:21} The Lord God also made for Adam and his wife garments from skins, and he clothed them.
{3:22} Et ait: Ecce Adam quasi unus ex nobis factus est, sciens bonum et malum: nunc ergo ne forte mittat manum suam, et sumat etiam de ligno vitæ, et comedat, et vivat in æternum.
{3:22} And he said: “Behold, Adam has become like one of us, knowing good and evil. Therefore, now perhaps he may put forth his hand and also take from the tree of life, and eat, and live in eternity.”
{3:23} Et emisit eum Dominus Deus de paradiso voluptatis, ut operaretur terram de qua sumptus est.
{3:23} And so the Lord God sent him away from the Paradise of enjoyment, in order to work the earth from which he was taken.
{3:24} Eiecitque Adam: et collocavit ante paradisum voluptatis Cherubim, et flammeum gladium, atque versatilem, ad custodiendam viam ligni vitæ.
{3:24} And he cast out Adam. And in front of the Paradise of enjoyment, he placed the Cherubim with a flaming sword, turning together, to guard the way to the tree of life.
{4:1} Adam vero cognovit uxorem suam Hevam: quæ concepit et peperit Cain, dicens: Possedi hominem per Deum.
{4:1} Truly, Adam knew his wife Eve, who conceived and gave birth to Cain, saying, “I have obtained a man through God.”
{4:2} Rursumque peperit fratrem eius Abel. Fuit autem Abel pastor ovium, et Cain agricola.
{4:2} And again she gave birth to his brother Abel. But Abel was a pastor of sheep, and Cain was a farmer.
{4:3} Factum est autem post multos dies ut offerret Cain de fructibus terræ munera Domino.
{4:3} Then it happened, after many days, that Cain offered gifts to the Lord, from the fruits of the earth.
{4:4} Abel quoque obtulit de primogenitis gregis sui, et de adipibus eorum: et respexit Dominus ad Abel, et ad munera eius.
{4:4} Abel likewise offered from the firstborn of his flock, and from their fat. And the Lord looked with favor on Abel and his gifts.
{4:5} Ad Cain vero, et ad munera illius non respexit: iratusque est Cain vehementer, et concidit vultus eius.
{4:5} Yet in truth, he did not look with favor on Cain and his gifts. And Cain was vehemently angry, and his countenance fell.
{4:6} Dixitque Dominus ad eum: Quare iratus es? et cur concidit facies tua?
{4:6} And the Lord said to him: “Why are you angry? And why is your face fallen?
{4:7} Nonne si bene egeris, recipies: sin autem male, statim in foribus peccatum aderit? sed sub te erit appetitus eius, et tu dominaberis illius.
{4:7} If you behave well, will you not receive? But if you behave badly, will not sin at once be present at the door? And so its desire will be within you, and you will be dominated by it.”
~ The word ‘dominaberis’ is future passive tense, but the Challoner revision translates it as if it were future active. The context makes it clear that Cain is in danger of being dominated by sin, not the other way around.
{4:8} Dixitque Cain ad Abel fratrem suum: Egrediamur foras. Cumque essent in agro, consurrexit Cain adversus fratrem suum Abel, et interfecit eum.
{4:8} And Cain said to his brother Abel, “Let us go outside.” And when they were in the field, Cain rose up against his brother Abel, and he put him to death.
{4:9} Et ait Dominus ad Cain: Ubi est Abel frater tuus? Qui respondit: Nescio: Num custos fratris mei sum ego?
{4:9} And the Lord said to Cain, “Where is your brother Abel?” And he responded: “I do not know. Am I my brother’s keeper?”
{4:10} Dixitque ad eum: Quid fecisti? vox sanguinis fratris tui clamat ad me de terra.
{4:10} And he said to him: “What have you done? The voice of your brother’s blood cries out to me from the land.
{4:11} Nunc igitur maledictus eris super terram, quæ aperuit os suum, et suscepit sanguinem fratris tui de manu tua.
{4:11} Now, therefore, you will be cursed upon the land, which opened its mouth and received the blood of your brother at your hand.
{4:12} Cum operatus fueris eam, non dabit tibi fructus suos: vagus et profugus eris super terram.
{4:12} When you work it, it will not give you its fruit; a vagrant and a fugitive shall you be upon the land.”
{4:13} Dixitque Cain ad Dominum: Maior est iniquitas mea, quam ut veniam merear.
{4:13} And Cain said to the Lord: “My iniquity is too great to deserve kindness.
{4:14} Ecce eiicis me hodie a facie terræ, et a facie tua abscondar, et ero vagus et profugus in terra: omnis igitur qui invenerit me, occidet me.
{4:14} Behold, you have cast me out this day before the face of the earth, and from your face I will be hidden; and I will be a vagrant and a fugitive on the earth. Therefore, anyone who finds me will kill me.”
{4:15} Dixitque ei Dominus: Nequaquam ita fiet: sed omnis qui occiderit Cain, septuplum punietur. Posuitque Dominus Cain signum, ut non interficeret eum omnis qui invenisset eum.
{4:15} And the Lord said to him: “By no means will it be so; rather, whoever would kill Cain, will be punished sevenfold.” And the Lord placed a seal upon Cain, so that anyone who found him would not put him to death.
{4:16} Egressusque Cain a facie Domini, habitavit profugus in terra ad orientalem plagam Eden.
{4:16} And so Cain, departing from the face of the Lord, lived as a fugitive on the earth, toward the eastern region of Eden.
{4:17} Cognovit autem Cain uxorem suam, quæ concepit, et peperit Henoch: et ædificavit civitatem, vocavitque nomen eius ex nomine filii sui, Henoch.
{4:17} Then Cain knew his wife, and she conceived and gave birth to Enoch. And he built a city, and he called its name by the name of his son, Enoch.
{4:18} Porro Henoch genuit Irad, et Irad genuit Maviael, et Maviael genuit Mathusael, et Mathusael genuit Lamech.
{4:18} Thereafter, Enoch conceived Irad, and Irad conceived Mahujael, and Mahujael conceived Mathusael, and Mathusael conceived Lamech.
{4:19} Qui accepit duas uxores, nomen uni Ada, et nomen alteri Sella.
{4:19} Lamech took two wives: the name of one was Adah, and the name of the other was Zillah.
{4:20} Genuitque Ada Iabel, qui fuit pater habitantium in tentoriis, atque pastorum.
{4:20} And Adah conceived Jabel, who was the father of those who live in tents and are shepherds.
~ The word ‘atque’ implies that these persons both lived in tents and were shepherds.
{4:21} Et nomen fratris eius Iubal: ipse fuit pater canentium cithara et organo.
{4:21} And the name of his brother was Jubal; he was the father of those who sing to the harp and the organ.
~ The words ‘cithara et organo’ are dative, not accusative; so the translation is ‘sing to harp and organ,’ not ‘play the harp and organ.’
{4:22} Sella quoque genuit Tubalcain, qui fuit malleator et faber in cuncta opera æris et ferri. Soror vero Tubalcain, Noema.
{4:22} Zillah also conceived Tubalcain, who was a hammerer and artisan in every work of brass and iron. In fact, the sister of Tubalcain was Noema.
{4:23} Dixitque Lamech uxoribus suis Adæ et Sellæ: Audite vocem meam uxores Lamech, auscultate sermonem meum: quoniam occidi virum in vulnus meum, et adolescentulum in livorem meum.
{4:23} And Lamech said to his wives Adah and Zillah: “Listen to my voice, you wives of Lamech, pay attention to my speech. For I have killed a man to my own harm, and an adolescent to my own bruising.
{4:24} Septuplum ultio dabitur de Cain: de Lamech vero septuagies septies.
{4:24} Sevenfold vengeance will be given for Cain, but for Lamech, seventy-seven times.”
~ The phrase ‘septuagies septies’ can mean ‘seventy-seven times,’ (77) or ‘seventy times seven times’ (490). There are 77 generations from Adam to Jesus Christ.
{4:25} Cognovit quoque adhuc Adam uxorem suam: et peperit filium, vocavitque nomen eius Seth, dicens: Posuit mihi Deus semen aliud pro Abel, quem occidit Cain.
{4:25} Adam also knew his wife again, and she gave birth to a son, and she called his name Seth, saying, “God has given me another offspring, in place of Abel, whom Cain killed.”
{4:26} Sed et Seth natus est filius, quem vocavit Enos: iste cœpit invocare nomen Domini.
{4:26} But to Seth also was born a son, whom he called Enos. This one began to invoke the name of the Lord.
{5:1} Hic est liber generationis Adam. In die, qua creavit Deus hominem, ad similitudinem Dei fecit illum.
{5:1} This is the book of the lineage of Adam. In the day that God created man, he made him to the likeness of God.
~ Notice that generation is singular; this is because the word ‘generation’ in this context refers to lineage, not to each successive generation.
{5:2} Masculum et feminam creavit eos, et benedixit illis: et vocavit nomen eorum Adam, in die quo creati sunt.
{5:2} He created them, male and female; and he blessed them. And he called their name Adam, in the day when they were created.
{5:3} Vixit autem Adam centum triginta annis: et genuit ad imaginem et similitudinem suam, vocavitque nomen eius Seth.
{5:3} Then Adam lived for one hundred and thirty years. And then he conceived a son in his own image and likeness, and he called his name Seth.
{5:4} Et facti sunt dies Adam, postquam genuit Seth, octingenti anni: genuitque filios et filias.
{5:4} And after he conceived Seth, the days of Adam that passed were eight hundred years. And he conceived sons and daughters.
{5:5} Et factum est omne tempus quod vixit Adam, anni nongenti triginta, et mortuus est.
{5:5} And all the time that passed while Adam lived was nine hundred and thirty years, and then he died.
{5:6} Vixit quoque Seth centum quinque annis, et genuit Enos.
{5:6} Seth likewise lived for one hundred and five years, and then he conceived Enos.
{5:7} Vixitque Seth postquam genuit Enos, octingentis septem annis, genuitque filios et filias.
{5:7} And after he conceived Enos, Seth lived for eight hundred and seven years, and he conceived sons and daughters.
{5:8} Et facti sunt omnes dies Seth nongentorum duodecim annorum, et mortuus est.
{5:8} And all the days of Seth that passed were nine hundred and twelve years, and then he died.
{5:9} Vixit vero Enos nonaginta annis, et genuit Cainan.
{5:9} In truth, Enos lived ninety years, and then he conceived Cainan.
{5:10} Post cuius ortum vixit octingentis quindecim annis, et genuit filios, et filias.
{5:10} After his birth, he lived eight hundred and fifteen years, and he conceived sons and daughters.
{5:11} Factique sunt omnes dies Enos nongenti quinque anni, et mortuus est.
{5:11} And all the days of Enos that passed were nine hundred and five years, and then he died.
{5:12} Vixit quoque Cainan septuaginta annis, et genuit Malaleel.
{5:12} Likewise, Cainan lived seventy years, and then he conceived Mahalalel.
{5:13} Et vixit Cainan, postquam genuit Malaleel, octingentis quadraginta annis, genuitque filios et filias.
{5:13} And after he conceived Mahalalel, Cainan lived for eight hundred and forty years, and he conceived sons and daughters.
{5:14} Et facti sunt omnes dies Cainan nongenti decem anni, et mortuus est.
{5:14} And all the days of Cainan that passed were nine hundred and ten years, and then he died.
{5:15} Vixit autem Malaleel sexaginta quinque annis, et genuit Iared.
{5:15} And Mahalalel lived sixty-five years, and then he conceived Jared.
{5:16} Et vixit Malaleel postquam genuit Iared, octingentis triginta annis: et genuit filios et filias.
{5:16} And after he conceived Jared, Mahalalel lived for eight hundred and thirty years, and he conceived sons and daughters.
{5:17} Et facti sunt omnes dies Malaleel octingenti nonaginta quinque anni, et mortuus est.
{5:17} And all the days of Mahalalel that passed were eight hundred and ninety-five years, and then he died.
{5:18} Vixitque Iared centum sexaginta duobus annis, et genuit Henoch.
{5:18} And Jared lived for one hundred and sixty-two years, and then he conceived Enoch.
{5:19} Et vixit Iared, postquam genuit Henoch, octingentis annis, et genuit filios et filias.
{5:19} And after he conceived Enoch, Jared lived for eight hundred years, and he conceived sons and daughters.
{5:20} Et facti sunt omnes dies Iared nongenti sexaginta duo anni, et mortuus est.
{5:20} And all the days of Jared that passed were nine hundred and sixty-two years, and then he died.
{5:21} Porro Henoch vixit sexaginta quinque annis, et genuit Mathusalam.
{5:21} Now Enoch lived for sixty-five years, and then he conceived Methuselah.
{5:22} Et ambulavit Henoch cum Deo: et vixit, postquam genuit Mathusalam, trecentis annis, et genuit filios et filias.
{5:22} And Enoch walked with God. And after he conceived Methuselah, he lived for three hundred years, and he conceived sons and daughters.
{5:23} Et facti sunt omnes dies Henoch trecenti sexaginta quinque anni.
{5:23} And all the days of Enoch that passed were three hundred and sixty-five years.
{5:24} Ambulavitque cum Deo, et non apparuit: quia tulit eum Deus.
{5:24} And he walked with God, and then he was seen no more, because God took him.
~ Enoch is considered to be one of the two prophets of Revelation 11, the other being Elijah, because both Enoch and Elijah did not die during their lifetime on earth, but were taken by God. The two prophets of Revelation 11 die at the end of their 1260 days of prophesying.
{5:25} Vixit quoque Mathusala centum octoginta septem annis, et genuit Lamech.
{5:25} Likewise, Methuselah lived for one hundred and eighty-seven years, and then he conceived Lamech.
{5:26} Et vixit Mathusala, postquam genuit Lamech, septingentis octoginta duobus annis, et genuit filios et filias.
{5:26} And after he conceived Lamech, Methuselah lived for seven hundred and eighty-two years, and he conceived sons and daughters.
{5:27} Et facti sunt omnes dies Mathusala nongenti sexaginta novem anni, et mortuus est.
{5:27} And all the days of Methuselah that passed were nine hundred and sixty-nine years, and then he died.
{5:28} Vixit autem Lamech centum octoginta duobus annis, et genuit filium:
{5:28} Then Lamech lived for one hundred and eighty-two years, and he conceived a son.
{5:29} vocavitque nomen eius Noe, dicens: Iste consolabitur nos ab operibus et laboribus manuum nostrarum in terra, cui maledixit Dominus.
{5:29} And he called his name Noah, saying, “This one will console us from the works and hardships of our hands, in the land that the Lord has cursed.”
{5:30} Vixitque Lamech, postquam genuit Noe, quingentis nonaginta quinque annis, et genuit filios et filias.
{5:30} And after he conceived Noah, Lamech lived for five hundred and ninety-five years, and he conceived sons and daughters.
{5:31} Et facti sunt omnes dies Lamech, septingenti septuaginta septem anni, et mortuus est. Noe vero cum quingentorum esset annorum, genuit Sem, Cham, et Iapheth.
{5:31} And all the days of Lamech that passed were seven hundred and seventy-seven years, and then he died. In truth, when Noah was five hundred years old, he conceived Shem, Ham, and Japheth.
{6:1} Cumque cœpissent homines multiplicari super terram, et filias procreassent,
{6:1} And when men began to be multiplied upon the earth, and daughters were born to them,
{6:2} videntes filii Dei filias hominum quod essent pulchræ, acceperunt sibi uxores ex omnibus, quas elegerant.
{6:2} the sons of God, seeing that the daughters of men were beautiful, took to themselves wives from all whom they chose.
~ Augustine and others say that this passage refers to the lineages of Seth and Cain, the one being holy and close to God, and the other living apart from God. My suggestion is a more generalized version of what Augustine said, namely, that the sons of God are those who stayed close to God in their lives, and the sons of men are those who lived merely secular lives. In the Bible, the term 'sons of' does not necessarily connotate lineage. For example, those who commit adultery are called, 'sons of adulterers,' not because their parents were also adulterers, but because they act as if they were sons of adultery personified. There were, in ancient times, prior to any organized religion as we have today, some who were holy, who lived close to God, and who, as a result, lived long lives. But these sons of God were attracted to women who were not holy, who lived secular lives. Thus God generally limits the length of our lives because of sin.
~ The giants were perhaps those who were giants in their mental stature, not so much in their physical stature. There may also have been stark differences in the physical characteristics of different groups of people, due to small gene pools, in groups separated by tribe or lineage. Some groups may have been markedly larger or stronger than others. The sons of the sons of God and the daughters of men were mighty because God blesses the offspring of those who are holy.
{6:3} Dixitque Deus: Non permanebit spiritus meus in homine in æternum, quia caro est: eruntque dies illius centum viginti annorum.
{6:3} And God said: “My spirit shall not remain in man forever, because he is flesh. And so his days shall be one hundred and twenty years.”
{6:4} Gigantes autem erant super terram in diebus illis. Postquam enim ingressi sunt filii Dei ad filias hominum, illæque genuerunt, isti sunt potentes a sæculo viri famosi.
{6:4} Now giants were upon the earth in those days. For after the sons of God went in to the daughters of men, and they conceived, these became the powerful ones of ancient times, men of renown.
{6:5} Videns autem Deus quod multa malitia hominum esset in terra, et cuncta cogitatio cordis intenta esset ad malum omni tempore,
{6:5} Then God, seeing that the wickedness of men was great upon the earth and that every thought of their heart was intent upon evil at all times,
{6:6} pœnituit eum quod hominum fecisset in terra. Et tactus dolore cordis intrinsecus,
{6:6} repented that he had made man on the earth. And being touched inwardly with a sorrow of heart,
{6:7} delebo, inquit, hominem, quem creavi, a facie terræ, ab homine usque ad animantia, a reptili usque ad volucres cæli. Pœnitet enim me fecisse eos.
{6:7} he said, “I will eliminate man, whom I have created, from the face of the earth, from man to other living things, from animals even to the flying things of the air. For it grieves me that I have made them.”
{6:8} Noe vero invenit gratiam coram Domino.
{6:8} Yet truly, Noah found grace before the Lord.
{6:9} Hæ sunt generationes Noe: Noe vir iustus atque perfectus fuit in generationibus suis, cum Deo ambulavit.
{6:9} These are the generations of Noah. Noah was a just man, and yet he was predominate among his generations, for he walked with God.
~ Even though Noah lived among in evil generation, he was well-thought of and successful among them, because he walked with God. This verse also has the sense that Noah was predominate among his own family and descendents because he walked with God. And it also means that Noah was uncorrupted by his time.
{6:10} Et genuit tres filios, Sem, Cham et Iapheth.
{6:10} And he conceived three sons: Shem, Ham, and Japheth.
{6:11} Corrupta est autem terra coram Deo, et repleta est iniquitate.
{6:11} Yet the earth was corrupted before the eyes of God, and it was filled with iniquity.
{6:12} Cumque vidisset Deus terram esse corruptam, (omnis quippe caro corruperat viam suam super terram)
{6:12} And when God had seen that the earth had been corrupted, (indeed, all flesh had corrupted its way upon the earth)
{6:13} dixit ad Noe: Finis universæ carnis venit coram me: repleta est terra iniquitate a facie eorum, et ego disperdam eos cum terra.
{6:13} he said to Noah: “The end of all flesh has arrived in my sight. The earth has been filled with iniquity by their presence, and I will destroy them, along with the earth.
{6:14} Fac tibi arcam de lignis lævigatis: mansiunculas in arca facies, et bitumine linies intrinsecus, et extrinsecus.
{6:14} Make yourself an ark from smoothed wood. You shall make little dwelling places in the ark, and you shall smear pitch on the interior and exterior.
{6:15} Et sic facies eam: Trecentorum cubitorum erit longitudo arcæ, quinquaginta cubitorum latitudo, et triginta cubitorum altitudo illius.
{6:15} And thus shall you make it: The length of the ark shall be three hundred cubits, its width fifty cubits, and its height thirty cubits.
{6:16} Fenestram in arca facies, et in cubito consummabis summitatem eius: ostium autem arcæ pones ex latere: deorsum, cœnacula, et tristega facies in ea.
{6:16} You shall make a window in the ark, and you shall complete it within a cubit of the top. Then you shall set the door of the ark at its side. You shall make in it: a lower part, upper rooms, and a third level.
~ So, the top of the window was placed so that it would be within a cubit of the summit of the arc. Then Noah could see a greater distance from the window than if it were placed lower, and it would be less susceptible to leaks from waves hitting the window.
{6:17} Ecce ego adducam aquas diluvii super terram, ut interficiam omnem carnem, in qua spiritus vitæ est subter cælum: Universa quæ in terra sunt, consumentur.
{6:17} Behold, I shall bring the waters of a great flood upon the earth, so as to put to death all flesh in which there is the breath of life under heaven. All things that are on the earth shall be consumed.
{6:18} Ponamque fœdus meum tecum: et ingredieris arcam tu et filii tui, uxor tua, et uxores filiorum tuorum tecum.
{6:18} And I shall establish my covenant with you, and you shall enter the ark, you and your sons, your wife and the wives of your sons with you.
{6:19} Et ex cunctis animantibus universæ carnis bina induces in arcam, ut vivant tecum: masculini sexus et feminini.
{6:19} And from every living thing of all that is flesh, you shall lead pairs into the ark, so that they may survive with you: from the male sex and the female,
~ This verse does not yet say how many pairs, but merely instructs that every living creature placed on the ark should be in pair, male and female. This passage teaches us that human persons, as well as all other animals, are intended by God to be in pairs
{6:20} De volucribus iuxta genus suum, et de iumentis in genere suo, et ex omni reptili terræ secundum genus suum: bina de omnibus ingredientur tecum, ut possint vivere.
{6:20} from birds, according to their kind, and from beasts, in their kind, and from among all animals on earth, according to their kind; pairs from each shall enter with you, so that they may be able to live.
{6:21} Tolles igitur tecum ex omnibus escis, quæ mandi possunt, et comportabis apud te: et erunt tam tibi, quam illis in cibum.
{6:21} Therefore, you shall take with you from all the foods that are able to be eaten, and you shall carry these with you. And these shall be used as food, some for you, and the rest for them.”
{6:22} Fecit igitur Noe omnia, quæ præceperat illi Deus.
{6:22} And so Noah did all things just as God had instructed him.
{7:1} Dixitque Dominus ad eum: Ingredere tu, et omnis domus tua in arcam: te enim vidi iustum coram me in generatione hac.
{7:1} And the Lord said to him: “Enter the ark, you and all your house. For I have seen you to be just in my sight, within this generation.
~ Blessed A. C. Emmerich asserts that there were many members of Noah’s extended family in the ark, not just the either persons who were named. The text “all your house” tends to support that assertion.
{7:2} Ex omnibus animantibus mundis tolle septena et septena, masculum et feminam: de animantibus vero immundis duo et duo, masculum et feminam.
{7:2} From all the clean animals, take seven and seven, the male and the female. Yet truly, from animals that are unclean, take two and two, the male and the female.
~ Now we find out that the pairs from all animals are two pairs (4) from clean animals and seven pairs (14) from unclean animals.
{7:3} Sed et de volatilibus cæli septena et septena, masculum et feminam: ut salvetur semen super faciem universæ terræ.
{7:3} But also from the birds of the air, take seven and seven, the male and the female, so that offspring may be saved upon the face of the whole earth.
{7:4} Adhuc enim, et post dies septem ego pluam super terram quadraginta diebus et quadraginta noctibus: et delebo omnem substantiam, quam feci, de superficie terræ.
{7:4} For from that point, and after seven days, I will rain upon the earth for forty days and forty nights. And I will wipe away every substance that I have made, from the surface of the earth.”
~ The expression “forty days and forty nights” is often said, incorrectly, to be an expression of an inexact period of time, as if it merely referred to a long time. However, it is very clear from other passages of the Bible which refer to periods of time, some by approximations and other by exact expressions, that a time called ‘days and nights’ indicates an exact period of time.
{7:5} Fecit ergo Noe omnia, quæ mandaverat ei Dominus.
{7:5} Therefore, Noah did all things just as the Lord had commanded him.
{7:6} Eratque sexcentorum annorum quando diluvii aquæ inundaverunt super terram.
{7:6} And he was six hundred years old when the waters of the great flood inundated the earth.
{7:7} Et ingressus est Noe et filii eius, uxor eius et uxores filiorum eius cum eo in arcam propter aquas diluvii.
{7:7} And Noah entered into the ark, and his sons, his wife, and the wives of his sons with him, because of the waters of the great flood.
{7:8} De animantibus quoque mundis et immundis, et de volucribus, et ex omni, quod movetur super terram,
{7:8} And from the animals both clean and unclean, and from the birds, and from everything that moves upon the earth,
{7:9} duo et duo ingressa sunt ad Noe in arcam, masculus et femina, sicut præceperat Dominus Noe.
{7:9} two by two they were brought into the ark to Noah, male and female, just as the Lord had instructed Noah.
{7:10} Cumque transissent septem dies, aquæ diluvii inundaverunt super terram.
{7:10} And when seven days had passed, the waters of the great flood inundated the earth.
{7:11} Anno sexcentesimo vitæ Noe, mense secundo, septimodecimo die mensis, rupti sunt omnes fontes abyssi magnæ, et cataractæ cæli apertæ sunt:
{7:11} In the six hundredth year of the life of Noah, in the second month, on the seventeenth day of the month, all the fountains of the great abyss were released, and the floodgates of heaven were opened.
{7:12} et facta est pluvia super terram quadraginta diebus et quadraginta noctibus.
{7:12} And rain came upon the earth for forty days and forty nights.
{7:13} In articulo diei illius ingressus est Noe, et Sem, et Cham, et Iapheth filii eius: uxor illius, et tres uxores filiorum eius cum eis in arcam:
{7:13} On the very same day, Noah and his sons, Shem, Ham, and Japheth, and his wife and the three wives of his sons with them, entered the ark.
{7:14} ipsi et omne animal secundum genus suum, universaque iumenta in genere suo, et omne quod movetur super terram in genere suo, cunctumque volatile secundum genus suum, universæ aves, omnesque volucres
{7:14} They and every animal according to its kind, and all the cattle in their kind, and everything that moves upon the earth in their kind, and every flying thing according to its kind, all the birds and all that can fly,
{7:15} ingressæ sunt ad Noe in arcam, bina et bina ex omni carne, in qua erat spiritus vitæ.
{7:15} entered the ark to Noah, two by two out of all that is flesh, in which there was the breath of life.
{7:16} Et quæ ingressa sunt, masculus et femina ex omni carne introierunt, sicut præceperat ei Deus: et inclusit eum Dominus deforis.
{7:16} And those that entered went in male and female, from all that is flesh, just as God had instructed him. And then the Lord closed him in from the outside.
{7:17} Factumque est diluvium quadraginta diebus super terram: et multiplicatæ sunt aquæ, et elevaverunt arcam in sublime a terra.
{7:17} And the great flood occurred for forty days upon the earth. And the waters were increased, and they lifted the ark high above the land.
{7:18} Vehementer enim inundaverunt: et omnia repleverunt in superficie terræ: porro arca ferebatur super aquas.
{7:18} For they overflowed greatly, and they filled everything on the surface of the earth. And then the ark was carried across the waters.
{7:19} Et aquæ prævaluerunt nimis super terram: opertique sunt omnes montes excelsi sub universo cælo.
{7:19} And the waters prevailed beyond measure across the earth. And all the lofty mountains under the whole heaven were covered.
{7:20} Quindecim cubitis altior fuit aqua super montes, quos operuerat.
{7:20} The water was fifteen cubits higher than the mountains which it covered.
{7:21} Consumptaque est omnis caro quæ movebatur super terram, volucrum, animantium, bestiarum, omniumque reptilium, quæ reptant super terram: universi homines,
{7:21} And all flesh was consumed which moved upon the earth: flying things, animals, wild beasts, and all moving things that crawl upon the ground. And all men,
{7:22} et cuncta, in quibus spiraculum vitæ est in terra, mortua sunt.
{7:22} and everything in which there is the breath of life on earth, died.
{7:23} Et delevit omnem substantiam, quæ erat super terram, ab homine usque ad pecus, tam reptile quam volucres cæli: et deleta sunt de terra: remansit autem solus Noe, et qui cum eo erant in arca.
{7:23} And he wiped away all substance that was upon the earth, from man to animal, the crawling things just as much as the flying things of the air. And they were wiped away from the earth. But only Noah remained, and those who were with him in the ark.
{7:24} Obtinueruntque aquæ terram centum quinquaginta diebus.
{7:24} And the waters possessed the earth for one hundred and fifty days.
{8:1} Recordatus autem Deus Noe, cunctorumque animantium, et omnium iumentorum, quæ erant cum eo in arca, adduxit spiritum super terram, et imminutæ sunt aquæ.
{8:1} Then God remembered Noah, and all living things, and all the cattle, which were with him in the ark, and he brought a wind across the earth, and the waters were diminished.
{8:2} Et clausi sunt fontes abyssi, et cataractæ cæli: et prohibitæ sunt pluviæ de cælo.
{8:2} And the fountains of the abyss and the floodgates of heaven were closed. And the rain from heaven was restrained.
{8:3} Reversæque sunt aquæ de terra euntes et redeuntes: et cœperunt minui post centum quinquaginta dies.
{8:3} And the waters were restored to their coming and going from the earth. And they began to diminish after one hundred and fifty days.
{8:4} Requievitque arca mense septimo, vigesimo septimo die mensis super montes Armeniæ.
{8:4} And the ark rested in the seventh month, on the twenty-seventh day of the month, upon the mountains of Armenia.
{8:5} At vero aquæ ibant et decrescebant usque ad decimum mensem: decimo enim mense, primo die mensis, apparuerunt cacumina montium.
{8:5} Yet in truth, the waters were departing and decreasing until the tenth month. For in the tenth month, on the first day of the month, the tips of the mountains appeared.
{8:6} Cumque transissent quadraginta dies, aperiens Noe fenestram arcæ, quam fecerat, dimisit corvum:
{8:6} And when forty days had passed, Noah, opening the window that he had made in the ark, sent forth a raven,
{8:7} qui egrediebatur, et non revertebatur, donec siccarentur aquæ super terram.
{8:7} which went forth and did not return, until the waters were dried up across the earth.
{8:8} Emisit quoque columbam post eum, ut videret si iam cessassent aquæ super faciem terræ.
{8:8} Likewise, he sent forth a dove after him, in order to see if the waters had now ceased upon the face of the earth.
{8:9} Quæ cum non invenisset ubi requiesceret pes eius, reversa est ad eum in arcam: aquæ enim erant super universam terram: extenditque manum, et apprehensam intulit in arcam.
{8:9} But when she did not find a place where her foot might rest, she returned to him in the ark. For the waters were upon the whole earth. And he extended his hand and caught her, and he brought her into the ark.
{8:10} Expectatis autem ultra septem diebus aliis, rursum dimisit columbam ex arca.
{8:10} And then, having waited a further seven days, he again sent forth the dove out of the ark.
{8:11} At illa venit ad eum ad vesperam, portans ramum olivæ virentibus foliis in ore suo. Intellexit ergo Noe quod cessassent aquæ super terram.
{8:11} And she came to him in the evening, carrying in her mouth an olive branch with green leaves. Noah then understood that the waters had ceased upon the earth.
{8:12} Expectavitque nihilominus septem alios dies: et emisit columbam, quæ non est reversa ultra ad eum.
{8:12} And nevertheless, he waited another seven days. And he sent forth the dove, which no longer returned to him.
{8:13} Igitur sexcentesimo primo anno, primo mense, prima die mensis imminutæ sunt aquæ super terram: et aperiens Noe tectum arcæ, aspexit, viditque quod exiccata esset superficies terræ.
{8:13} Therefore, in the six hundred and first year, in the first month, on the first day of the month, the waters were diminished upon the earth. And Noah, opening the cover of the ark, gazed out and saw that the surface of the earth had become dry.
{8:14} Mense secundo, septimo et vigesimo die mensis arefacta est terra.
{8:14} In the second month, on the twenty-seventh day of the month, the earth was made dry.
{8:15} Locutus est autem Deus ad Noe, dicens:
{8:15} Then God spoke to Noah, saying:
{8:16} Egredere de arca, tu et uxor tua, filii tui et uxores filiorum tuorum tecum.
{8:16} “Go out of the ark, you and your wife, your sons and the wives of your sons with you.
{8:17} Cuncta animantia, quæ sunt apud te, ex omni carne, tam in volatilibus quam in bestiis et universis reptilibus, quæ reptant super terram, educ tecum, et ingredimini super terram: crescite et multiplicamini super eam.
{8:17} Bring out with you all the living things that are with you, all that is flesh: as with the birds, so also with the wild beasts and all the animals that move upon the earth. And enter upon the land: increase and multiply upon it.”
{8:18} Egressus est ergo Noe, et filii eius: uxor illius, et uxores filiorum eius cum eo.
{8:18} And so Noah and his sons went out, and his wife and the wives of his sons with him.
{8:19} Sed et omnia animantia, iumenta, et reptilia quæ reptant super terram secundum genus suum, egressa sunt de arca.
{8:19} Then also all living things, and the cattle, and the animals that move upon the earth, according to their kinds, departed from the ark.
{8:20} Ædificavit autem Noe altare Domino: et tollens de cunctis pecoribus et volucribus mundis, obtulit holocausta super altare.
{8:20} Then Noah built an altar to the Lord. And, taking from each of the cattle and birds that were clean, he offered holocausts upon the altar.
{8:21} Odoratusque est Dominus odorem suavitatis, et ait: Nequaquam ultra maledicam terræ propter homines: sensus enim et cogitatio humani cordis in malum prona sunt ab adolescentia sua: non igitur ultra percutiam omnem animam viventem sicut feci.
{8:21} And the Lord smelled the sweet odor and said: “I will no longer curse the earth because of man. For the feelings and thoughts of the heart of man are prone to evil from his youth. Therefore, I will no longer pierce every living soul as I have done.
{8:22} Cunctis diebus terræ, sementis et messis, frigus et æstus, æstas et hiems, nox et dies non requiescent.
{8:22} All the days of the earth, seedtime and harvest, cold and heat, summer and winter, night and day, will not cease.”
{9:1} Benedixitque Deus Noe et filiis eius. Et dixit ad eos: Crescite, et multiplicamini, et replete terram.
{9:1} And God blessed Noah and his sons. And he said to them: “Increase, and multiply, and fill the earth.
{9:2} Et terror vester ac tremor sit super cuncta animalia terræ, et super omnes volucres cæli, cum universis quæ moventur super terram: omnes pisces maris manui vestræ traditi sunt.
{9:2} And let the fear and trembling of you be upon all the animals of the earth, and upon all the birds of the air, along with all that moves across the earth. All the fish of the sea have been delivered into your hand.
{9:3} Et omne, quod movetur et vivit, erit vobis in cibum: quasi olera virentia tradidi vobis omnia.
{9:3} And everything that moves and lives will be food for you. Just as with the edible plants, I have delivered them all to you,
~ As a phrase, ‘olera virentia’ refers to edible plants.
{9:4} Excepto, quod carnem cum sanguine non comedetis.
{9:4} except that flesh with blood you shall not eat.
{9:5} Sanguinem enim animarum vestrarum requiram de manu cunctarum bestiarum: et de manu hominis, de manu viri, et fratris eius requiram animam hominis.
{9:5} For I will examine the blood of your lives at the hand of every beast. So also, at the hand of mankind, at the hand of each man and his brother, I will examine the life of mankind.
~ The word ‘requiram’ has more the sense of ‘examine,’ than of ‘require,’ especially in this context. The repetition of the word man, using both ‘hominis’ and ‘viri,’ indicates that the first usage applies to mankind.
{9:6} Quicumque effuderit humanum sanguinem, fundetur sanguis illius: ad imaginem quippe Dei factus est homo.
{9:6} Whoever will shed human blood, his blood will be poured out. For man was indeed made to the image of God.
{9:7} Vos autem crescite et multiplicamini, et ingredimini super terram, et implete eam.
{9:7} But as for you: increase and multiply, and go forth upon the earth and fulfill it.”
~ God tells mankind not only to ‘replete’ (fill) the earth, as the animals do, but also to ‘implete’ (fulfill or complete) the earth, as only mankind can do.
{9:8} Hæc quoque dixit Deus ad Noe, et ad filios eius cum eo:
{9:8} To Noah and to his sons with him, God also said this:
{9:9} Ecce ego statuam pactum meum vobiscum, et cum semine vestro post vos:
{9:9} “Behold, I will establish my covenant with you, and with your offspring after you,
{9:10} et ad omnem animam viventem, quæ est vobiscum, tam in volucribus quam in iumentis et pecudibus terræ cunctis, quæ egressa sunt de arca, et universis bestiis terræ.
{9:10} and with every living soul that is with you: as much with the birds as with the cattle and all the animals of the earth that have gone forth from the ark, and with all the wild beasts of the earth.
{9:11} Statuam pactum meum vobiscum, et nequaquam ultra interficietur omnis caro aquis diluvii, neque erit deinceps diluvium dissipans terram.
{9:11} I will establish my covenant with you, and no longer will all that is flesh be put to death by the waters of a great flood, and, henceforth, there will not be a great flood to utterly destroy the earth.”
{9:12} Dixitque Deus: Hoc signum fœderis quod do inter me et vos, et ad omnem animam viventem, quæ est vobiscum in generationes sempiternas:
{9:12} And God said: “This is the sign of the pact that I grant between me and you, and to every living soul that is with you, for perpetual generations.
{9:13} Arcum meum ponam in nubibus, et erit signum fœderis inter me, et inter terram.
{9:13} I will place my arc in the clouds, and it will be the sign of the pact between myself and the earth.
~ This reference to rainbows as arcs in the sky calls to mind the ark of Noah. And it calls to mind the subsequent ark of the Covenant, which held the tablets of the Ten Commandments. And it calls to mind the Virgin Mary, who is the ark of the New Covenant. She will appear in the sky, just as the Book of Revelation says, in the last days, as a further sign of the covenant between God and man.
{9:14} Cumque obduxero nubibus cælum, apparebit arcus meus in nubibus:
{9:14} And when I obscure the sky with clouds, my arc will appear in the clouds.
{9:15} et recordabor fœderis mei vobiscum, et cum omni anima vivente quæ carnem vegetat: et non erunt ultra aquæ diluvii ad delendum universam carnem.
{9:15} And I will remember my covenant with you, and with every living soul that enlivens flesh. And there will no longer be waters from a great flood to wipe away all that is flesh.
{9:16} Eritque arcus in nubibus, et videbo illum, et recordabor fœderis sempiterni quod pactum est inter Deum et omnem animam viventem universæ carnis quæ est super terram.
{9:16} And the arc will be in the clouds, and I will see it, and I will remember the everlasting covenant that was enacted between God and every living soul of all that is flesh upon the earth.”
{9:17} Dixitque Deus ad Noe: Hoc erit signum fœderis, quod constitui inter me et omnem carnem super terram.
{9:17} And God said to Noah, “This will be the sign of the covenant that I have established between myself and all that is flesh upon the earth.”
{9:18} Erant ergo filii Noe, qui egressi sunt de arca, Sem, Cham, et Iapheth: porro Cham ipse est pater Chanaan.
{9:18} And so the sons of Noah, who came out of the ark, were Shem, Ham, and Japheth. Now Ham himself is the father of Canaan.
{9:19} Tres isti filii sunt Noe: et ab his disseminatum est omne genus hominum super universam terram.
{9:19} These three are the sons of Noah. And from these all the family of mankind was spread over the whole earth.
{9:20} Cœpitque Noe vir agricola exercere terram, et plantavit vineam.
{9:20} And Noah, a good farmer, began to cultivate the land, and he planted a vineyard.
~ Here is an interesting use of the word ‘vir.’ The word ‘vir’ usually is translated as ‘man,’ or in some contexts as ‘husband.’ However, it is derived from the word meaning virtuous or powerful, so it often has a further connotation: not any man, but a good man or a powerful man. In the context of the phrase ‘vir agricola,’ the word vir, though a noun, has more of the effect of an adjective: ‘a good farmer.’
{9:21} Bibensque vinum inebriatus est, et nudatus in tabernaculo suo.
{9:21} And by drinking its wine, he became inebriated and was naked in his tent.
{9:22} Quod cum vidisset Cham pater Chanaan, verenda scilicet patris sui esse nudata, nunciavit duobus fratribus suis foras.
{9:22} Because of this, when Ham, the father of Canaan, had indeed seen the privates of his father to be naked, he reported it to his two brothers outside.
{9:23} At vero Sem et Iapheth pallium imposuerunt humeris suis, et incedentes retrorsum, operuerunt verenda patris sui: faciesque eorum aversæ erant, et patris virilia non viderunt.
{9:23} And truly, Shem and Japheth put a cloak upon their arms, and, advancing backwards, covered the privates of their father. And their faces were turned away, so that they did not see their father’s manhood.
{9:24} Evigilans autem Noe ex vino, cum didicisset quæ fecerat ei filius suus minor,
{9:24} Then Noah, awaking from the wine, when he had learned what his younger son had done to him,
~ What Ham, the father of Canaan, did was symbolic of the sins of Canaan, various sins beginning with immodesty, which began with Ham, and extending on to the much more serious sexual sins and idolatrous practices of Canaan. This passages marks the beginning of those later and more serious sins.
{9:25} ait: Maledictus Chanaan, servus servorum erit fratribus suis.
{9:25} he said, “Cursed be Canaan, a servant of servants will he be to his brothers.”
{9:26} Dixitque: Benedictus Dominus Deus Sem, sit Chanaan servus eius.
{9:26} And he said: “Blessed be the Lord God of Shem, let Canaan be his servant.
{9:27} Dilatet Deus Iapheth, et habitet in tabernaculis Sem, sitque Chanaan servus eius.
{9:27} May God enlarge Japheth, and may he live in the tents of Shem, and let Canaan be his servant.”
{9:28} Vixit autem Noe post diluvium trecentis quinquaginta annis.
{9:28} And after the great flood, Noah lived for three hundred and fifty years.
{9:29} Et impleti sunt omnes dies eius nongentorum quinquaginta annorum: et mortuus est.
{9:29} And all his days were completed in nine hundred and fifty years, and then he died.
{10:1} Hæ sunt generationes filiorum Noe, Sem, Cham, et Iapheth: natique sunt eis filii post diluvium.
{10:1} These are the generations of the sons of Noah: Shem, Ham, and Japheth, and of the sons who were born to them after the great flood.
{10:2} Filii Iapheth: Gomer, et Magog, et Madai, et Iavan, et Thubal, et Mosoch, et Thiras.
{10:2} The sons of Japheth were Gomer, and Magog, and Madai, and Javan, and Tubal, and Meshech, and Tiras.
{10:3} Porro filii Gomer: Ascenez et Riphath et Thogorma.
{10:3} And then the sons of Gomer were Ashkenaz, and Riphath, and Togarmah.
{10:4} Filii autem Iavan: Elisa et Tharsis, Cetthim et Dodanim.
{10:4} And the sons of Javan were Elishah, and Tarshish, Kittim, and Rodanim.
{10:5} Ab his divisæ sunt insulæ Gentium in regionibus suis, unusquisque secundum linguam suam et familias suas in nationibus suis.
{10:5} The islands of the Gentiles were divided by these into their regions, each one according to his tongue, and their families in their nations.
{10:6} Filii autem Cham: Chus, et Mesraim, et Phuth, et Chanaan.
{10:6} And the Sons of Ham were Cush, and Mizraim, and Put, and Canaan.
{10:7} Filii Chus: Saba, et Hevila, et Sabatha, et Regma, et Sabatacha. Filii Regma: Saba, et Dadan.
{10:7} And the sons of Cush were Seba, and Havilah, and Sabtah, and Raamah, and Sabteca. The sons of Raamah were Sheba and Dadan.
{10:8} Porro Chus genuit Nemrod: ipse cœpit esse potens in terra,
{10:8} And then Cush conceived Nimrod; he began to be powerful on the earth.
{10:9} et erat robustus venator coram Domino. Ob hoc exivit proverbium: Quasi Nemrod robustus venator coram Domino.
{10:9} And he was an able hunter before the Lord. From this, a proverb came forth: ‘Just like Nimrod, an able hunter before the Lord.’
{10:10} Fuit autem principium regni eius Babylon, et Arach, et Achad, et Chalanne, in terra Sennaar.
{10:10} And so, the beginning of his kingdom was Babylon, and Erech, and Accad, and Chalanne, in the land of Shinar.
{10:11} De terra illa egressus est Assur, et ædificavit Niniven, et plateas civitatis, et Chale.
{10:11} From that land, Assur came forth, and he built Nineveh, and the streets of the city, and Calah,
~ Assur is a foreshadowing of the Antichrist, who will be from the land of Shinar (cf. Gen 10:10).
{10:12} Resen quoque inter Niniven et Chale: hæc est civitas magna.
{10:12} and also Resen, between Nineveh and Calah. This is a great city.
{10:13} At vero Mesraim genuit Ludim, et Anamim, et Laabim, Nephthuim,
{10:13} And truly, Mizraim conceived Ludim, and Anamim, and Lehabim, Naphtuhim,
{10:14} et Phetrusim, et Chasluim: de quibus egressi sunt Philisthiim et Caphtorim.
{10:14} and Pathrusim, and Casluhim, from whom came forth the Philistines and the Caphtorim.
{10:15} Chanaan autem genuit Sidonem primogenitum suum, Hethæum,
{10:15} Then Canaan conceived Sidon his firstborn, the Hittite,
{10:16} et Iebusæum, et Amorrhæum, Gergesæum,
{10:16} and the Jebusite, and the Amorite, the Girgashite,
{10:17} Hevæum, et Aracæum: Sinæum,
{10:17} the Hivite, and the Arkite: the Sinite,
{10:18} et Aradium, Samaræum et Amathæum: et post hæc disseminati sunt populi Chananæorum.
{10:18} and the Arvadian, the Samarite, and the Hamathite. And after this, the peoples of the Canaanites became widespread.
{10:19} Factique sunt termini Chanaan venientibus a Sidone Geraram usque Gazam, donec ingrediaris Sodomam et Gomorrham, et Adamam, et Seboim usque Lesa.
{10:19} And the borders of Canaan went, as one travels, from Sidon to Gerar, even to Gaza, until one enters Sodom and Gomorrah, and from Admah and Zeboiim, even to Lesa.
{10:20} Hi sunt filii Cham in cognationibus, et linguis, et generationibus, terrisque et gentibus suis.
{10:20} These are the sons of Ham in their kindred, and tongues, and generations, and lands, and nations.
{10:21} De Sem quoque nati sunt, patre omnium filiorum Heber, fratre Iapheth maiore.
{10:21} Likewise, from Shem, the father of all the sons of Heber, the elder brother of Japheth, sons were born.
{10:22} Filii Sem: Ælam et Assur, et Arphaxad, et Lud, et Aram.
{10:22} The sons of Shem were Elam, and Asshur, and Arphaxad, and Lud, and Aram.
{10:23} Filii Aram: Us, et Hul, et Gether, et Mes.
{10:23} The sons of Aram were Uz, and Hul, and Gether, and Mash.
{10:24} At vero Arphaxad genuit Sale, de quo ortus est Heber.
{10:24} But truly, Arphaxad conceived Shelah, from whom was born Eber.
{10:25} Natique sunt Heber filii duo: nomen uni Phaleg, eo quod in diebus eius divisa sit terra: et nomen fratris eius Iectan.
{10:25} And to Eber were born two sons: the name of the one was Peleg, for in his days the earth became divided, and his brother’s name was Joktan.
{10:26} Qui Iectan genuit Elmodad, et Saleph, et Asarmoth, Iare,
{10:26} This Joktan conceived Almodad, and Sheleph, and Hazarmaveth, Jerah
{10:27} et Aduram, et Uzal, et Decla,
{10:27} and Hadoram, and Uzal and Diklah,
{10:28} et Ebal, et Abimael, Saba,
{10:28} and Obal and Abimael, Sheba
{10:29} et Ophir, et Hevila, et Iobab. Omnes isti, filii Iectan.
{10:29} and Ophir, and Havilah and Jobab. All these were the sons of Joktan.
{10:30} Et facta est habitatio eorum de Messa pergentibus usque Sephar montem orientalem.
{10:30} And their habitation extended from Messa, as one sojourns, even to Sephar, a mountain in the east.
{10:31} Isti filii Sem secundum cognationes et linguas, et regiones in gentibus suis.
{10:31} These are the sons of Shem according to their kindred, and tongues, and the regions within their nations.
{10:32} Hæ familiæ Noe iuxta populos et nationes suas. Ab his divisæ sunt gentes in terra post diluvium.
{10:32} These are the families of Noah, according to their peoples and nations. The nations became divided according to these, on the earth after the great flood.
{11:1} Erat autem terra labii unius, et sermonum eorumdem.
{11:1} Now the earth was of one language and of the same speech.
{11:2} Cumque proficiscerentur de oriente, invenerunt campum in terra Senaar, et habitaverunt in eo.
{11:2} And when they were advancing from the east, they found a plain in the land of Shinar, and they dwelt in it.
{11:3} Dixitque alter ad proximum suum: Venite, faciamus lateres, et coquamus eos igni. Habueruntque lateres pro saxis, et bitumen pro cæmento:
{11:3} And each one said to his neighbor, “Come, let us make bricks, and bake them with fire.” And they had bricks instead of stones, and pitch instead of mortar.
{11:4} et dixerunt: Venite, faciamus nobis civitatem et turrim, cuius culmen pertingat ad cælum: et celebremus nomen nostrum antequam dividamur in universas terras.
{11:4} And they said: “Come, let us make a city and a tower, so that its height may reach to heaven. And let us make our name famous before we are divided into all the lands.”
{11:5} Descendit autem Dominus ut videret civitatem et turrim, quam ædificabant filii Adam,
{11:5} Then the Lord descended to see the city and the tower, which the sons of Adam were building.
{11:6} et dixit: Ecce, unus est populus, et unum labium omnibus: cœperuntque hoc facere, nec desistent a cogitationibus suis, donec eas opere compleant.
{11:6} And he said: “Behold, the people are united, and all have one tongue. And since they have begun to do this, they will not desist from their plans, until they have completed their work.
{11:7} Venite igitur, descendamus, et confundamus ibi linguam eorum, ut non audiat unusquisque vocem proximi sui.
{11:7} Therefore, come, let us descend, and in that place confound their tongue, so that they may not listen, each one to the voice of his neighbor.”
{11:8} Atque ita divisit eos Dominus ex illo loco in universas terras, et cessaverunt ædificare civitatem.
{11:8} And so the Lord divided them from that place into all the lands, and they ceased to build the city.
{11:9} Et idcirco vocatum est nomen eius Babel, quia ibi confusum est labium universæ terræ: et inde dispersit eos Dominus super faciem cunctarum regionum.
{11:9} And for this reason, its name was called ‘Babel,’ because in that place the language of the whole earth became confused. And from then on, the Lord scattered them across the face of every region.
{11:10} Hæ sunt generationes Sem: Sem erat centum annorum quando genuit Arphaxad, biennio post diluvium.
{11:10} These are the generations of Shem. Shem was one hundred years old when he conceived Arphaxad, two years after the great flood.
{11:11} Vixitque Sem postquam genuit Arphaxad, quingentis annis: et genuit filios et filias.
{11:11} And after he conceived Arphaxad, Shem lived for five hundred years, and he conceived sons and daughters.
{11:12} Porro Arphaxad vixit triginta quinque annis, et genuit Sale.
{11:12} Next, Arphaxad lived for thirty-five years, and then he conceived Shelah.
{11:13} Vixitque Arphaxad postquam genuit Sale, trecentis tribus annis: et genuit filios et filias.
{11:13} And after he conceived Shelah, Arphaxad lived for three hundred and three years, and he conceived sons and daughters.
{11:14} Sale quoque vixit triginta annis, et genuit Heber.
{11:14} Likewise, Shelah lived for thirty years, and then he conceived Eber.
{11:15} Vixitque Sale postquam genuit Heber, quadringentis tribus annis: et genuit filios et filias.
{11:15} And after he conceived Eber, Shelah lived for four hundred and three years, and he conceived sons and daughters.
{11:16} Vixit autem Heber triginta quatuor annis, et genuit Phaleg.
{11:16} Then Eber lived for thirty-four years, and he conceived Peleg.
{11:17} Et vixit Heber postquam genuit Phaleg, quadringentis triginta annis: et genuit filios et filias.
{11:17} And after he conceived Peleg, Eber lived for four hundred and thirty years, and he conceived sons and daughters.
{11:18} Vixit quoque Phaleg triginta annis, et genuit Reu.
{11:18} Likewise, Peleg lived for thirty years, and then he conceived Reu.
{11:19} Vixitque Phaleg postquam genuit Reu, ducentis novem annis, et genuit filios et filias.
{11:19} And after he conceived Reu, Peleg lived for two hundred and nine years, and he conceived sons and daughters.
{11:20} Vixit autem Reu triginta duobus annis, et genuit Sarug.
{11:20} Then Reu lived for thirty-two years, and then he conceived Serug.
{11:21} Vixit quoque Reu postquam genuit Sarug, ducentis septem annis: et genuit filios et filias.
{11:21} Likewise, after he conceived Serug, Reu lived for two hundred and seven years, and he conceived sons and daughters.
{11:22} Vixit vero Sarug triginta annis, et genuit Nachor.
{11:22} In truth, Serug lived for thirty years, and then he conceived Nahor.
{11:23} Vixitque Sarug postquam genuit Nachor, ducentis annis: et genuit filios et filias.
{11:23} And after he conceived Nahor, Serug lived for two hundred years, and he conceived sons and daughters.
{11:24} Vixit autem Nachor viginti novem annis, et genuit Thare.
{11:24} And so Nahor lived for twenty-nine years, and then he conceived Terah.
{11:25} Vixitque Nachor postquam genuit Thare, centum decem et novem annis: et genuit filios et filias.
{11:25} And after he conceived Terah, Nahor lived for one hundred and nineteen years, and he conceived sons and daughters.
{11:26} Vixitque Thare septuaginta annis, et genuit Abram et Nachor, et Aran.
{11:26} And Terah lived for seventy years, and then he conceived Abram, and Nahor, and Haran.
{11:27} Hæ sunt autem generationes Thare: Thare genuit Abram, Nachor, et Aran. Porro Aran genuit Lot.
{11:27} And these are the generations of Terah. Terah conceived Abram, Nahor, and Haran. Next Haran conceived Lot.
{11:28} Mortuusque est Aran ante Thare patrem suum, in terra nativitatis suæ in Ur Chaldæorum.
{11:28} And Haran died before his father Terah, in the land of his nativity, in Ur of the Chaldeans.
{11:29} Duxerunt autem Abram et Nachor uxores: nomen uxoris Abram, Sarai: et nomen uxoris Nachor, Melcha filia Aran patris Melchæ, et patris Ieschæ.
{11:29} Then Abram and Nahor took wives. The name of Abram’s wife was Sarai. And the name of Nahor’s wife was Milcah, the daughter of Haran, the father of Milcah, and the father of Iscah.
~ This Haran might not be the same as the brother of Nachor. This Haran is the father of Milcah and Iscah, whereas the other Haran is the father of Lot. This also explains the redundancy of saying that Milcah is Haran’s daughter, and then saying that Haran is the father of Milcah and Iscah.
{11:30} Erat autem Sarai sterilis, nec habebat liberos.
{11:30} But Sarai was barren and had no children.
{11:31} Tulit itaque Thare Abram filium suum, et Lot filium Aran, filium filii sui, et Sarai nurum suam, uxorem Abram filii sui, et eduxit eos de Ur Chaldæorum, ut irent in terram Chanaan: veneruntque usque Haran, et habitaverunt ibi.
{11:31} And so Terah took his son Abram, and his grandson Lot, the son of Haran, and his daughter-in-law Sarai, the wife of his son Abram, and he led them away from Ur of the Chaldeans, to go into the land of Canaan. And they approached as far as Haran, and they dwelt there.
{11:32} Et facti sunt dies Thare ducentorum quinque annorum, et mortuus est in Haran.
{11:32} And the days of Terah that passed were two hundred and five years, and then he died in Haran.
{12:1} Dixit autem Dominus ad Abram: Egredere de terra tua, et de cognatione tua, et de domo patris tui, et veni in terram, quam monstrabo tibi.
{12:1} Then the Lord said to Abram: “Depart from your land, and from your kindred, and from your father’s house, and come into the land that I will show you.
{12:2} Faciamque te in gentem magnam, et benedicam tibi, et magnificabo nomen tuum, erisque benedictus.
{12:2} And I will make of you a great nation, and I will bless you and magnify your name, and you will be blessed.
{12:3} Benedicam benedicentibus tibi, et maledicam maledicentibus tibi, atque IN TE benedicentur universæ cognationes terræ.
{12:3} I will bless those who bless you, and curse those who curse you, and in you all the families of the earth will be blessed.”
{12:4} Egressus est itaque Abram sicut præceperat ei Dominus, et ivit cum eo Lot: septuaginta quinque annorum erat Abram cum egrederetur de Haran.
{12:4} And so Abram departed just as the Lord had instructed him, and Lot went with him. Abram was seventy-five years old when he departed from Haran.
{12:5} Tulitque Sarai uxorem suam, et Lot filium fratris sui, universamque substantiam quam possederant, et animas quas fecerant in Haran: et egressi sunt ut irent in terram Chanaan. Cumque venissent in eam,
{12:5} And he took his wife Sarai, and Lot, the son of his brother, and all the substance which they had come to possess, and the lives which they had acquired in Haran, and they departed in order to go to the land of Canaan. And when they arrived in it,
{12:6} pertransivit Abram terram usque ad locum Sichem, usque ad convallem illustrem: Chananæus autem tunc erat in terra.
{12:6} Abram passed through the land even to the place of Shechem, as far as the famous steep valley. Now at that time, the Canaanite was in the land.
{12:7} Apparuit autem Dominus Abram, et dixit ei: Semini tuo dabo terram hanc. Qui ædificavit ibi altare Domino, qui apparuerat ei.
{12:7} Then the Lord appeared to Abram, and he said to him, “To your offspring, I will give this land.” And there he built an altar to the Lord, who had appeared to him.
{12:8} Et inde transgrediens ad montem, qui erat contra orientem Bethel, tetendit ibi tabernaculum suum, ab occidente habens Bethel, et ab oriente Hai: ædificavit quoque ibi altare Domino, et invocavit nomen eius.
{12:8} And passing on from there to a mountain, which was opposite the east of Bethel, he pitched his tent there, having Bethel to the west, and Hai on the east. He also built an altar there to the Lord, and he called upon his name.
{12:9} Perrexitque Abram vadens, et ultra progrediens ad meridiem.
{12:9} And Abram traveled, going out and continuing further on, toward the south.
{12:10} Facta est autem fames in terra: descenditque Abram in Ægyptum, ut peregrinaretur ibi: prævaluerat enim fames in terra.
{12:10} But a famine occurred in the land. And Abram descended to Egypt, to sojourn there. For famine prevailed over the land.
~ People went to Egypt during a famine. For famines were often caused by droughts. Israel and the surrounding regions have little rain even in a year of average rainfall. When there is a drought, they cannot grow crops without rain. And many of their smaller rivers or streams would dry up completely during a drought. But even during a severe drought, the river Nile never went dry. So Egypt could always grow food.
{12:11} Cumque prope esset ut ingrederetur Ægyptum, dixit Sarai uxori suæ: Novi quod pulchra sis mulier:
{12:11} And when he was close to entering Egypt, he said to his wife Sarai: “I know you to be a beautiful woman.
{12:12} et quod cum viderint te Ægyptii, dicturi sunt: Uxor ipsius est: et interficient me, et te reservabunt.
{12:12} And when the Egyptians see you, they will say, ‘She is his wife.’ And they will put me to death, and retain you.
{12:13} Dic ergo, obsecro te, quod soror mea sis: ut bene sit mihi propter te, et vivat anima mea ob gratiam tui.
{12:13} Therefore, I beg you to say that you are my sister, so that it may be well with me because of you, and so that my soul may live by your favor.”
{12:14} Cum itaque ingressus esset Abram Ægyptum, viderunt Ægyptii mulierem quod esset pulchra nimis.
{12:14} And so, when Abram had arrived in Egypt, the Egyptians saw that the woman was exceedingly beautiful.
{12:15} Et nunciaverunt principes Pharaoni, et laudaverunt eam apud illum: et sublata est mulier in domum Pharaonis.
{12:15} And the princes reported it to Pharaoh, and they praised her to him. And the woman was inducted into the house of Pharaoh.
{12:16} Abram vero bene usi sunt propter illam: Fueruntque ei oves et boves, et asini, et servi et famulæ, et asinæ et cameli.
{12:16} In truth, they treated Abram well because of her. And he had sheep and oxen and male donkeys, and men servants, and women servants, and female donkeys, and camels.
{12:17} Flagellavit autem Dominus Pharaonem plagis maximis, et domum eius propter Sarai uxorem Abram.
{12:17} But the Lord scourged Pharaoh and his house with great wounds because of Sarai, the wife of Abram.
{12:18} Vocavitque Pharao Abram, et dixit ei: Quidnam est hoc quod fecisti mihi? Quare non indicasti quod uxor tua esset?
{12:18} And Pharaoh called Abram, and he said to him: “What is this that you have done to me? Why did you not tell me she was your wife?
{12:19} Quam ob causam dixisti esse sororem tuam, ut tollerem eam mihi in uxorem? Nunc igitur ecce coniux tua, accipe eam, et vade.
{12:19} For what reason did you claim her to be your sister, so that I would take her to me as a wife? Now therefore, behold your mate, receive her and go.”
{12:20} Præcepitque Pharao super Abram viris: et deduxerunt eum, et uxorem illius, et omnia quæ habebat.
{12:20} And Pharaoh instructed his men about Abram. And they led him away with his wife and all that he had.
{13:1} Ascendit ergo Abram de Ægypto, ipse et uxor eius, et omnia quæ habebat, et Lot cum eo ad australem plagam.
{13:1} Therefore, Abram ascended from Egypt, he and his wife, and all that he had, and Lot with him, toward the southern region.
~ Abram went south from Egypt, therefore, he was further south in Africa. The term Meridian, in Daniel and in this passage from Genesis, refers to Africa at or near the Equator.
{13:2} Erat autem dives valde in possessione auri et argenti.
{13:2} But he was very wealthy by the possession of gold and silver.
{13:3} Reversusque est per iter, quo venerat, a meridie in Bethel usque ad locum ubi prius fixerat tabernaculum inter Bethel et Hai:
{13:3} And he returned by the way that he came, from the meridian into Bethel, all the way to the place where before he had pitched his tent, between Bethel and Hai.
{13:4} in loco altaris quod fecerat prius, et invocavit ibi nomen Domini.
{13:4} There, at the place of the altar he had made before, he again called upon the name of the Lord.
{13:5} Sed et Lot qui erat cum Abram, fuerunt greges ovium, et armenta, et tabernacula.
{13:5} But Lot also, who was with Abram, had flocks of sheep, and cattle, and tents.
{13:6} Nec poterat eos capere terra, ut habitarent simul: erat quippe substantia eorum multa, et nequibant habitare communiter.
{13:6} Neither was the land able to contain them, so that they might dwell together. Indeed, their substance was so great that they could not live in common.
{13:7} Unde et facta est rixa inter pastores gregum Abram et Lot. Eo autem tempore Chananæus et Pherezæus habitabant in terra illa.
{13:7} And then there also arose a conflict between the shepherds of Abram and of Lot. Now at that time the Canaanite and the Perizzite lived in that land.
{13:8} Dixit ergo Abram ad Lot: Ne quæso sit iurgium inter me et te, et inter pastores meos, et pastores tuos: fratres enim sumus.
{13:8} Therefore, Abram said to Lot: “I ask you, let there be no quarrel between me and you, and between my shepherds and your shepherds. For we are brothers.
{13:9} Ecce universa terra coram te est: recede a me, obsecro: si ad sinistram ieris, ego dexteram tenebo: si tu dexteram elegeris, ego ad sinistram pergam.
{13:9} Behold, the entire land is before your eyes. Withdraw from me, I beg you. If you will go to the left, I will take the right. If you choose the right, I will pass to the left.”
{13:10} Elevatis itaque Lot oculis, vidit omnem circa regionem Iordanis, quæ universa irrigabatur antequam subverteret Dominus Sodomam et Gomorrham, sicut Paradisus Domini, et sicut Ægyptus venientibus in Segor.
{13:10} And so Lot, lifting up his eyes, saw all the region around the Jordan, which was thoroughly irrigated, before the Lord overthrew Sodom and Gomorrah. It was like the Paradise of the Lord, and it was like Egypt, approaching toward Zoar.
{13:11} Elegitque sibi Lot regionem circa Iordanem, et recessit ab Oriente: divisique sunt alterutrum a fratre suo.
{13:11} And Lot chose for himself the region around the Jordan, and he withdrew by way of the east. And they were divided, one brother from the other.
{13:12} Abram habitavit in terra Chanaan: Lot vero moratus est in oppidis, quæ erant circa Iordanem, et habitavit in Sodomis.
{13:12} Abram dwelt in the land of Canaan. In truth, Lot stayed in the towns that were around the Jordan, and he lived in Sodom.
{13:13} Homines autem Sodomitæ pessimi erant, et peccatores coram Domino nimis.
{13:13} But the men of Sodom were very wicked, and they were sinners before the Lord beyond measure.
{13:14} Dixitque Dominus ad Abram, postquam divisus est ab eo Lot: Leva oculos tuos, et vide a loco, in quo nunc es, ad aquilonem et meridiem, ad orientem et occidentem.
{13:14} And the Lord said to Abram, after Lot was divided from him: “Lift up your eyes, and gaze out from the place where you are now, to the north and to the meridian, to the east and to the west.
{13:15} Omnem terram, quam conspicis, tibi dabo, et semini tuo usque in sempiternum.
{13:15} All the land that you see, I will give to you, and to your offspring even forever.
{13:16} Faciamque semen tuum sicut pulverem terræ: si quis potest hominum numerare pulverem terræ, semen quoque tuum numerare poterit.
{13:16} And I will make your offspring like the dust of the earth. If any man is able to number the dust of the earth, he will be able to number your offspring as well.
{13:17} Surge, et perambula terram in longitudine, et in latitudine sua: quia tibi daturus sum eam.
{13:17} Arise and walk through the land in its length, and breadth. For I will give it to you.”
{13:18} Movens igitur tabernaculum suum Abram, venit et habitavit iuxta convallem Mambre, quæ est in Hebron: ædificavitque ibi altare Domino.
{13:18} Therefore, moving his tent, Abram went and dwelt by the steep valley of Mamre, which is in Hebron. And he built an altar there to the Lord.
{14:1} Factum est autem in illo tempore, ut Amraphel rex Senaar, et Arioch rex Ponti, et Chodorlahomor rex Elamitarum, et Thadal rex Gentium
{14:1} Now it happened in that time that Amraphel, king of Shinar, and Arioch, king of Pontus, and Chedorlaomer, king of the Elamites, and Tidal, king of the Nations,
{14:2} inirent bellum contra Bara regem Sodomorum, et contra Bersa regem Gomorrhæ, et contra Sennaab regem Adamæ, et contra Semeber regem Seboim, contraque regem Balæ, ipsa est Segor.
{14:2} went to war against Bera, king of Sodom, and against Birsha, king of Gomorrah, and against Shinab, king of Admah, and against Shemeber, king of Zeboiim, and against the king of Bela, that is Zoar.
{14:3} Omnes hi convenerunt in vallem Silvestrem, quæ nunc est Mare Salis.
{14:3} All these came together in the wooded valley, which is now the Sea of Salt.
{14:4} Duodecim enim annis servierunt Chodorlahomor, et tertiodecimo anno recesserunt ab eo.
{14:4} For they had served Chedorlaomer for twelve years, and in the thirteenth year they withdrew from him.
{14:5} Igitur quartodecimo anno venit Chodorlahomor, et reges qui erant cum eo: percusseruntque Raphaim in Astarothcarnaim, et Zuzim cum eis, et Emim in Save Cariathaim,
{14:5} Therefore, in the fourteenth year, Chedorlaomer arrived, and the kings who were with him. And they struck the Rephaim at Ashteroth of the two horns, and the Zuzim with them, and the Emim at Shaveh-Kiriathaim.
{14:6} et Chorræos in montibus Seir, usque ad Campestria Pharan, quæ est in solitudine.
{14:6} and the Chorreans in the mountains of Seir, even to the plains of Paran, which is in the wilderness.
{14:7} Reversique sunt, et venerunt ad fontem Misphat, ipsa est Cades: et percusserunt omnem regionem Amalecitarum, et Amorrhæum, qui habitabat in Asasonthamar.
{14:7} And they returned and arrived at the fountain of Mishpat, which is Kadesh. And they struck the entire region of the Amalekites, and the Amorites who dwelt in Hazazontamar.
{14:8} Et egressi sunt rex Sodomorum, et rex Gomorrhæ, rexque Adamæ, et rex Seboim, necnon et rex Balæ, quæ est Segor: et direxerunt aciem contra eos in valle Silvestri:
{14:8} And the king of Sodom, and the king of Gomorrah, and the king of Admah, and the king of Zeboiim, and indeed the king of Bela, which is Zoar, went forth. And they directed their point against them in the wooded valley,
{14:9} scilicet adversus Chodorlahomor regem Elamitarum, et Thadal regem Gentium, et Amraphel regem Sennaar, et Arioch regem Ponti: quatuor reges adversus quinque.
{14:9} namely, against Chedorlaomer, king of the Elamites, and Tidal, king of the Nations, and Amraphel, king of Shinar, and Arioch, king of Pontus: four kings against five.
{14:10} Vallis autem Silvestris habebat puteos multos bituminis. Itaque rex Sodomorum, et Gomorrhæ, terga verterunt, cecideruntque ibi: et qui remanserant, fugerunt ad montem.
{14:10} Now the wooded valley had many pits of bitumen. And so the king of Sodom and the king of Gomorrah turned back and they fell there. And those who remained, fled to the mountain.
~ These two armies did not want to fight amidst the tar pits, so they turned back and were caught in battle by the enemy, having to way to retreat. The word ‘cecideruntque’ indicates that they fell in battle, not that they fell into the tar pits.
{14:11} Tulerunt autem omnem substantiam Sodomorum et Gomorrhæ, et universa quæ ad cibum pertinent, et abierunt:
{14:11} Then they took all the substance of the Sodomites and the Gomorrhites, and all that pertained to food, and they went away,
~ All that pertains to food includes food, utensils, cooking material, etc.
{14:12} necnon et Lot et substantiam eius, filium fratris Abram, qui habitabat in Sodomis.
{14:12} along with both Lot, the son of Abram’s brother, who lived in Sodom, and his substance.
{14:13} Et ecce unus, qui evaserat, nunciavit Abram Hebræo, qui habitabat in convalle Mambre Amorrhæi fratris Escol, et fratris Aner: hi enim pepigerant fœdus cum Abram.
{14:13} And behold, one who had escaped reported it to Abram the Hebrew, who lived in the steep valley of Mamre the Amorite, who was the brother of Eshcol, and the brother of Aner. For these had formed an agreement with Abram.
{14:14} Quod cum audisset Abram, captum videlicet Lot fratrem suum, numeravit expeditos vernaculos suos trecentos decem, et octo: et persecutus est usque Dan.
{14:14} When Abram had heard this, namely, that his brother Lot had been taken captive, he numbered three hundred and eighteen of his own armed men and he went in pursuit all the way to Dan.
~ These 318 were not servants, but a group of armed men who worked for Abram, guarding his possessions and his servants. There were no police in those days, and someone with a very large contingent of servants and a very large family needed armed men to protect them. These men are analogous to a large corporation having its own security guards. Also, it was brave and daring for such a small and lightly armed group, without experience in warfare, to actually attack a large army deployed in the field.
{14:15} Et divisis sociis, irruit super eos nocte: percussitque eos, et persecutus est eos usque Hoba, quæ est ad lævam Damasci.
{14:15} And dividing his company, he rushed upon them in the night. And he struck them and pursued them as far as Hobah, which is on the left hand of Damascus.
{14:16} Reduxitque omnem substantiam, et Lot fratrem suum cum substantia illius, mulieres quoque et populum.
{14:16} And he brought back all the substance, and Lot his brother, with his substance, likewise the women and the people.
{14:17} Egressus est autem rex Sodomorum in occursum eius postquam reversus est a cæde Chodorlahomor, et regum qui cum eo erant in valle Save, quæ est vallis regis.
{14:17} Then the king of Sodom went out to meet him, after he returned from the slaughter at Chedorlaomer, and the kings who were with him at the valley of Shaveh, which is the valley of the king.
{14:18} At vero Melchisedech rex Salem, proferens panem et vinum, erat enim sacerdos Dei Altissimi,
{14:18} Then in truth, Melchizedek, the king of Salem, brought forth bread and wine, for he was a priest of the Most High God;
~ Salem (Shalom) means peace; Melchizedek is the king of peace and a foreshadowing of Christ, the King of Peace.
{14:19} benedixit ei, et ait: Benedictus Abram Deo Excelso, qui creavit cælum et terram:
{14:19} he blessed him, and he said: “Blessed be Abram by the Most High God, who created heaven and earth.
{14:20} et benedictus Deus Excelsus, quo protegente, hostes in manibus tuis sunt. Et dedit ei decimas ex omnibus.
{14:20} And blessed be the Most High God, through whose protection the enemies are in your hands.” And he gave him tithes from everything.
{14:21} Dixit autem rex Sodomorum ad Abram: Da mihi animas, cetera tolle tibi.
{14:21} Then the king of Sodom said to Abram, “Give me these souls, and take the rest for yourself.”
{14:22} Qui respondit ei: Levo manum meam ad Dominum Deum excelsum Possessorem cæli et terræ,
{14:22} And he responded to him: “I lift up my hand to the Lord God, the Most High, the Possessor of heaven and earth,
{14:23} quod a filo subtegminis usque ad corigiam caligæ, non accipiam ex omnibus quæ tua sunt, ne dicas: Ego ditavi Abram:
{14:23} that from one thread within a blanket, even to a single shoelace, I will not take anything from that which is yours, lest you say, ‘I have enriched Abram,’
{14:24} exceptis his, quæ comederunt iuvenes, et partibus virorum, qui venerunt mecum, Aner, Eschol, et Mambre: isti accipient partes suas.
{14:24} except that which the young men have eaten, and the shares for the men who came with me: Aner, Eshcol, and Mamre. These will take their shares.”
{15:1} His itaque transactis, factus est sermo Domini ad Abram per visionem, dicens: Noli timere Abram, ego protector tuus sum, et merces tua magna nimis.
{15:1} And so, these things having been transacted, the word of the Lord came to Abram by a vision, saying: “Do not be afraid, Abram, I am your protector, and your reward is exceedingly great.”
{15:2} Dixitque Abram: Domine Deus, quid dabis mihi? ego vadam absque liberis: et filius procuratoris domus meæ iste Damascus Eliezer.
{15:2} And Abram said: “Lord God, what will you give to me? I may go without children. And the son of the steward of my house is this Eliezer of Damascus.”
{15:3} Addiditque Abram: Mihi autem non dedisti semen: et ecce vernaculus meus, heres meus erit.
{15:3} And Abram added: “Yet to me you have not given offspring. And behold, my servant born in my house will be my heir.”
{15:4} Statimque sermo Domini factus est ad eum, dicens: Non erit hic heres tuus: sed qui egredietur de utero tuo, ipsum habebis heredem.
{15:4} And immediately the word of the Lord came to him, saying: “This one will not be your heir. But he who will come from your loins, the same will you have for your heir.”
~ The word ‘utero’ can refer to a man or a woman. When referring to a woman, it is usually translated as ‘womb,’ but it can also refer more generally to a woman’s ability to procreate. When referring to a man, it can be translated as ‘belly,’ or ‘abdomen,’ or ‘loins.’ But it often refers, in men, more generally to the male ability to procreate.
{15:5} Eduxitque eum foras, et ait illi: Suscipe cælum, et numera stellas, si potes. Et dixit ei: Sic erit semen tuum.
{15:5} And he brought him outside, and he said to him, “Take in the heavens, and number the stars, if you can.” And he said to him, “So also will your offspring be.”
{15:6} Credidit Abram Deo, et reputatum est illi ad iustitiam.
{15:6} Abram believed God, and it was reputed to him unto justice.
{15:7} Dixitque ad eum: Ego Dominus qui eduxi te de Ur Chaldæorum ut darem tibi terram istam, et possideres eam.
{15:7} And he said to him, “I am the Lord who led you away from Ur of the Chaldeans, so as to give you this land, and so that you would possess it.”
{15:8} At ille ait: Domine Deus, unde scire possum, quod possessurus sim eam?
{15:8} But he said, “Lord God, in what way may I be able to know that I will possess it?”
{15:9} Et respondens Dominus: Sume, inquit, mihi vaccam triennem, et capram trimam, et arietem annorum trium, turturem quoque, et columbam.
{15:9} And the Lord responded by saying: “Take for me a cow of three years, and a she-goat of three years, and a ram of three years, also a turtle-dove and a pigeon.”
~ The words ‘dove’ and ‘pigeon’ are generally interchangeable. The word turtle-dove is more specific, but, in the context of ancient times, it probably does not refer to only one species.
{15:10} Qui tollens universa hæc, divisit ea per medium, et utrasque partes contra se altrinsecus posuit: aves autem non divisit.
{15:10} Taking all these, he divided them through the middle, and placed both parts opposite one another. But the birds he did not divide.
{15:11} Descenderuntque volucres super cadavera, et abigebat eas Abram.
{15:11} And birds descended upon the carcasses, but Abram drove them away.
{15:12} Cumque sol occumberet, sopor irruit super Abram, et horror magnus et tenebrosus invasit eum.
{15:12} And when the sun was setting, a deep sleep fell upon Abram, and a dread, great and dark, invaded him.
{15:13} Dictumque est ad eum: Scito prænoscens quod peregrinum futurum sit semen tuum in terra non sua, et subiicient eos servituti, et affligent quadringentis annis.
{15:13} And it was said to him: “Know beforehand that your future offspring will be sojourners in a land not their own, and they will subjugate them in servitude and afflict them for four hundred years.
{15:14} Verumtamen gentem, cui servituri sunt, ego iudicabo: et post hæc egredientur cum magna substantia.
{15:14} Yet truly, I will judge the nation that they will serve, and after this they will depart with great substance.
{15:15} Tu autem ibis ad patres tuos in pace, sepultus in senectute bona.
{15:15} But you will go to your fathers in peace and be buried at a good old age.
{15:16} Generatione autem quarta revertentur huc: necdum enim completæ sunt iniquitates Amorrhæorum usque ad præsens tempus.
{15:16} But in the fourth generation, they will return here. For the iniquities of the Amorites are not yet completed, even to this present time.”
{15:17} Cum ergo occubuisset sol, facta est caligo tenebrosa, et apparuit clibanus fumans, et lampas ignis transiens inter divisiones illas.
{15:17} Then, when the sun had set, there came a dark mist, and there appeared a smoking furnace and a lamp of fire passing between those divisions.
{15:18} In illo die pepigit Dominus fœdus cum Abram, dicens: Semini tuo dabo terram hanc a fluvio Ægypti usque ad fluvium magnum Euphraten,
{15:18} On that day, God formed a covenant with Abram, saying: “To your offspring I will give this land, from the river of Egypt, even to the great river Euphrates:
{15:19} Cinæos, et Cenezæos, Cedmonæos,
{15:19} the land of the Kenites and the Kenizzites, the Kadmonites
{15:20} et Hethæos, et Pherezæos, Raphaim quoque,
{15:20} and the Hittites, and the Perizzites, likewise the Rephaim,
{15:21} et Amorrhæos, et Chananæos, et Gergesæos, et Iebusæos.
{15:21} and the Amorites, and the Canaanites, and the Girgashites, and the Jebusites.”
{16:1} Igitur Sarai, uxor Abram, non genuerat liberos: sed habens ancillam Ægyptiam nomine Agar,
{16:1} Now Sarai, the wife of Abram, had not conceived children. But, having an Egyptian handmaid named Hagar,
{16:2} dixit marito suo: Ecce, conclusit me Dominus, ne parerem: ingredere ad ancillam meam, si forte saltem ex illa suscipiam filios. Cumque ille acquiesceret deprecanti,
{16:2} she said to her husband: “Behold, the Lord has closed me, lest I give birth. Enter to my handmaid, so that perhaps I may receive sons of her at least.” And when he agreed to her supplication,
{16:3} tulit Agar Ægyptiam ancillam suam post annos decem quam habitare cœperant in terra Chanaan: et dedit eam viro suo uxorem.
{16:3} she took Hagar the Egyptian, her handmaid, ten years after they began to live in the land of Canaan, and she gave her to her husband as a wife.
{16:4} Qui ingressus est ad eam. At illa concepisse se videns, despexit dominam suam.
{16:4} And he entered to her. But when she saw that she had conceived, she despised her mistress.
{16:5} Dixitque Sarai ad Abram: Inique agis contra me: ego dedi ancillam meam in sinum tuum, quæ videns quod conceperit, despectui me habet. Iudicet Dominus inter me, et te.
{16:5} And Sarai said to Abram: “You have acted unfairly against me. I gave my handmaid into your bosom, who, when she saw that she had conceived, held me in contempt. May the Lord judge between me and you.”
{16:6} Cui respondens Abram: Ecce, ait, ancilla tua in manu tua est, utere ea ut libet. Affligente igitur eam Sarai, fugam iniit.
{16:6} Abram responded to her by saying, “Behold, your handmaid is in your hand to treat as it pleases you.” And so, when Sarai afflicted her, she took flight.
{16:7} Cumque invenisset eam Angelus Domini iuxta fontem aquæ in solitudine, qui est in via Sur in deserto,
{16:7} And when the Angel of the Lord had found her, near the fountain of water in the wilderness, which is on the way to Shur in the desert,
{16:8} dixit ad illam: Agar ancilla Sarai, unde venis? et quo vadis? Quæ respondit: A facie Sarai dominæ meæ ego fugio.
{16:8} he said to her: “Hagar, handmaid of Sarai, where have you come from? And where will you go?” And she answered, “I flee from the face of Sarai, my mistress.”
~ The dangling participle at the end of the Angel’s question is grammatically incorrect, but is left in that form because that is the way that people speak in conversation.
{16:9} Dixitque ei Angelus Domini: Revertere ad dominam tuam, et humiliare sub manu illius.
{16:9} And the Angel of the Lord said to her, “Return to your mistress, and humble yourself under her hand.”
{16:10} Et rursum: Multiplicans, inquit, multiplicabo semen tuum, et non numerabitur præ multitudine.
{16:10} And again he said, “I will multiply your offspring continuously, and they will not be numbered because of their multitude.”
~ The repetition of using multiplicans with multiplicabo does not merely indicate intensity, but in this case also indicates that the multiplying of her offspring continues through subsequent generations, and does not merely refer to her immediate offspring.
{16:11} Ac deinceps: Ecce, ait, concepisti, et paries filium: vocabisque nomen eius Ismael, eo quod audierit Dominus afflictionem tuam.
{16:11} But thereafter he said: “Behold, you have conceived, and you will give birth to a son. And you shall call his name Ishmael, because the Lord has heard your affliction.
{16:12} Hic erit ferus homo: manus eius contra omnes, et manus omnium contra eum: et e regione universorum fratrum suorum figet tabernacula.
{16:12} He will be a wild man. His hand will be against all, and all hands will be against him. And he will pitch his tents away from the region of all his brothers.”
{16:13} Vocavit autem nomen Domini qui loquebatur ad eam: Tu Deus qui vidisti me. Dixit enim: Profecto hic vidi posteriora videntis me.
{16:13} Then she called upon the name of the Lord who had spoken to her: “You are the God who has seen me.” For she said, “Certainly, here I have seen the back of the one who sees me.”
~ She saw His back, in other words, not His face, which would connotate a greater knowledge of God than she had. She met God, but did not know him well, seeing as it were His back, not His face.
{16:14} Propterea appellavit puteum illum, Puteum viventis et videntis me. Ipse est inter Cades et Barad.
{16:14} Because of this, she called that well: ‘The well of the one who lives and who sees me.’ The same is between Kadesh and Bered.
{16:15} Peperitque Agar Abræ filium: qui vocavit nomen eius Ismael.
{16:15} And Hagar gave birth to a son for Abram, who called his name Ishmael.
{16:16} Octoginta et sex annorum erat Abram quando peperit ei Agar Ismaelem.
{16:16} Abram was eighty-six years old when Hagar gave birth to Ishmael for him.
{17:1} Postquam vero nonaginta et novem annorum esse cœperat, apparuit ei Dominus: dixitque ad eum: Ego Deus omnipotens: ambula coram me, et esto perfectus.
{17:1} In truth, after he began to be ninety-nine years of age, the Lord appeared to him. And he said to him: “I am the Almighty God. Walk in my sight and become complete.
{17:2} Ponamque fœdus meum inter me et te, et multiplicabo te vehementer nimis.
{17:2} And I will set my covenant between me and you. And I will multiply you very exceedingly.”
~ The use of ‘vehementer’ with ‘nimis’ indicates an extreme degree, for each of those words alone means ‘very much’ or ‘exceedingly.’ When used together it is hard to express the meaning.
{17:3} Cecidit Abram pronus in faciem.
{17:3} Abram fell prone on his face.
{17:4} Dixitque ei Deus: EGO SUM, et pactum meum tecum, erisque pater multarum gentium.
{17:4} And God said to him: “I AM, and my covenant is with you, and you will be the father of many nations.
{17:5} Nec ultra vocabitur nomen tuum Abram: sed appellaberis Abraham: quia patrem multarum gentium constitui te.
{17:5} No longer will your name be called Abram. But you will be called Abraham, for I have established you as the father of many nations.
{17:6} Faciamque te crescere vehementissime, et ponam te in gentibus, regesque ex te egredientur.
{17:6} And I will cause you to increase very greatly, and I will set you among the nations, and kings will come forth from you.
{17:7} Et statuam pactum meum inter me et te, et inter semen tuum post te in generationibus suis fœdere sempiterno: ut sim Deus tuus, et seminis tui post te.
{17:7} And I will establish my covenant between me and you, and with your offspring after you in their generations, by a perpetual covenant: to be God to you and to your offspring after you.
{17:8} Daboque tibi et semini tuo terram peregrinationis tuæ, omnem terram Chanaan in possessionem æternam, eroque Deus eorum.
{17:8} And I will give to you and to your offspring, the land of your sojourn, all the land of Canaan, as an eternal possession, and I will be their God.”
{17:9} Dixit iterum Deus ad Abraham: Et tu ergo custodies pactum meum, et semen tuum post te in generationibus suis.
{17:9} Again God said to Abraham: “And you therefore shall keep my covenant, and your offspring after you in their generations.
{17:10} Hoc est pactum meum quod observabitis inter me et vos, et semen tuum post te: Circumcidetur ex vobis omne masculinum:
{17:10} This is my covenant, which you shall observe, between me and you, and your offspring after you: All the males among you shall be circumcised.
{17:11} et circumcidetis carnem præputii vestri, ut sit in signum fœderis inter me et vos.
{17:11} And you shall circumcise the flesh of your foreskin, so that it may be a sign of the covenant between me and you.
~ Circumcision is chosen as the sign of the covenant because God intends men and women to have fundamentally different roles in the family, in religion, and in society.
{17:12} Infans octo dierum circumcidetur in vobis, omne masculinum in generationibus vestris: tam vernaculus, quam emptitius circumcidetur, et quicumque non fuerit de stirpe vestra:
{17:12} An infant of eight days will be circumcised among you, every male in your generations. So also servants born to you, as well as those bought, shall be circumcised, even those who are not of your stock.
{17:13} eritque pactum meum in carne vestra in fœdus æternum.
{17:13} And my covenant shall be with your flesh as an eternal covenant.
{17:14} Masculus, cuius præputii caro circumcisa non fuerit, delebitur anima illa de populo suo: quia pactum meum irritum fecit.
{17:14} The male, the flesh of whose foreskin will not be circumcised, that soul shall be eliminated from his people. For he has made my covenant void.”
{17:15} Dixit quoque Deus ad Abraham: Sarai uxorem tuam non vocabis Sarai, sed Saram.
{17:15} God said also to Abraham: “Your wife Sarai, you shall not call Sarai, but Sarah.
{17:16} Et benedicam ei, et ex illa dabo tibi filium cui benedicturus sum, eritque in nationes, et reges populorum orientur ex eo.
{17:16} And I will bless her, and from her I will give you a son, whom I will bless, and he will be among the nations, and the kings of the peoples will rise from him.”
{17:17} Cecidit Abraham in faciem suam, et risit, dicens in corde suo: Putasne centenario nascetur filius? et Sara nonagenaria pariet?
{17:17} Abraham fell on his face, and he laughed, saying in his heart: “Do you think a son can be born to a one hundred year old man? And will Sarah give birth at the age of ninety?”
{17:18} Dixitque ad Deum: Utinam Ismael vivat coram te.
{17:18} And he said to God, “If only Ishmael would live in your sight.”
{17:19} Et ait Deus ad Abraham: Sara uxor tua pariet tibi filium, vocabisque nomen eius Isaac, et constituam pactum meum illi in fœdus sempiternum, et semini eius post eum.
{17:19} And God said to Abraham: “Your wife Sarah shall give birth to a son, and you shall call his name Isaac, and I will establish my covenant with him as a perpetual covenant, and with his offspring after him.
~ Here is an example where two different words in Latin, ‘pactum’ and ‘fœdus,’ are translated by the same word in English.
{17:20} Super Ismael quoque exaudivi te. Ecce, benedicam ei, et augebo, et multiplicabo eum valde: duodecim duces generabit, et faciam illum in gentem magnam.
{17:20} Likewise, concerning Ishmael, I have heard you. Behold, I will bless and enlarge him, and I will multiply him greatly. He will produce twelve leaders, and I will make him into a great nation.
{17:21} Pactum vero meum statuam ad Isaac, quem pariet tibi Sara tempore isto in anno altero.
{17:21} Yet in truth, I will establish my covenant with Isaac, to whom Sarah will give birth for you at this time next year.”
{17:22} Cumque finitus esset sermo loquentis cum eo, ascendit Deus ab Abraham.
{17:22} And when he had finished speaking with him, God ascended from Abraham.
{17:23} Tulit autem Abraham Ismael filium suum, et omnes vernaculos domus suæ, universosque quos emerat, cunctos mares ex omnibus viris domus suæ: et circumcidit carnem præputii eorum statim in ipsa die, sicut præceperat ei Deus.
{17:23} Then Abraham took his son Ishmael, and all who were born in his house, and all whom he had bought, every male among the men of his house, and he circumcised the flesh of their foreskin promptly, the very same day, just as God had instructed him.
{17:24} Abraham nonaginta et novem erat annorum quando circumcidit carnem præputii sui.
{17:24} Abraham was ninety-nine years old when he circumcised the flesh of his foreskin.
{17:25} Et Ismael filius tredecim annos impleverat tempore circumcisionis suæ.
{17:25} And his son Ishmael had completed thirteen years at the time of his circumcision.
{17:26} Eadem die circumcisus est Abraham et Ismael filius eius.
{17:26} On the very same day, Abraham was circumcised with his son Ishmael.
{17:27} Et omnes viri domus illius, tam vernaculi, quam emptitii et alienigenæ pariter circumcisi sunt.
{17:27} And all the men of his house, those born in his house, as well as those who were bought, even the foreigners, were circumcised with him.
{18:1} Apparuit autem ei Dominus in convalle Mambre sedenti in ostio tabernaculi sui in ipso fervore diei.
{18:1} Then the Lord appeared to him, in the steep valley of Mamre, when he was sitting at the door of his tent, in the very heat of the day.
{18:2} Cumque elevasset oculos, apparuerunt ei tres viri stantes prope eum: quos cum vidisset, cucurrit in occursum eorum de ostio tabernaculi, et adoravit in terram.
{18:2} And when he had lifted up his eyes, there appeared to him three men, standing near him. When he had seen them, he ran to meet them from the door of his tent, and he reverenced them on the ground.
~ The word ‘adoravit’ in Latin does not always refer to adoration; it can also refer to treating someone with reverence or respect.
{18:3} Et dixit: Domine, si inveni gratiam in oculis tuis, ne transeas servum tuum:
{18:3} And he said: “If I, O lord, have found grace in your eyes, do not pass by your servant.
{18:4} sed afferam pauxillum aquæ, et lavate pedes vestros, et requiescite sub arbore.
{18:4} But I will bring a little water, and you may wash your feet and rest under the tree.
~ Because ‘lavate’ and ‘requiescite’ are imperative, it implies that the washing of the feet will be done by the visitors, not by Abram. Otherwise, the verb would have been indicative first person singular.
{18:5} Ponamque buccellam panis, et confortate cor vestrum, postea transibitis: idcirco enim declinastis ad servum vestrum. Qui dixerunt: Fac ut locutus es.
{18:5} And I will set out a meal of bread, so that you may strengthen your heart; after this you will pass on. It is for this reason that you have turned aside to your servant.” And they said, “Do as you have spoken.”
{18:6} Festinavit Abraham in tabernaculum ad Saram, dixitque ei: Accelera, tria sata similæ commisce, et fac subcinericios panes.
{18:6} Abraham hurried into the tent to Sarah, and he said to her, “Quickly, mix together three measures of the finest wheat flour and make loaves baked under the ashes.”
~ The word ‘sata’ refers to something that is cultivated, as opposed to grain that is wild. There is also a strong implication that it was cultivated locally, that is, by the servants of Abraham; it was not bought, but home-grown. This could be translated as ‘home-grown wheat flour,’ but it is usually translated as ‘the finest wheat flour,’ since wheat has a strong symbolic connection to the Eucharist, the finest Sacrament.
~ The word ‘subcinericios’ probably refers to an ancient type of heat retention cooking, where loaves were placed under the ashes of a fire to bake.
{18:7} Ipse vero ad armentum cucurrit, et tulit inde vitulum tenerrimum et optimum, deditque puero: qui festinavit, et coxit illum.
{18:7} In truth, he himself ran to the herd, and he took a calf from there, very tender and very good, and he gave it to a servant, who hurried and boiled it.
{18:8} Tulit quoque butyrum et lac, et vitulum quem coxerat, et posuit coram eis: ipse vero stabat iuxta eos sub arbore.
{18:8} Likewise, he took butter and milk, and the calf which he had boiled, and he placed it before them. Yet truly, he himself stood near them under the tree.
{18:9} Cumque comedissent, dixerunt ad eum: Ubi est Sara uxor tua? ille respondit: Ecce in tabernaculo est.
{18:9} And when they had eaten, they said to him, “Where is Sarah your wife?” He answered, “Behold, she is in the tent.”
{18:10} Cui dixit: Revertens veniam ad te tempore isto, vita comite, et habebit filium Sara uxor tua. Quo audito, Sara risit post ostium tabernaculi.
{18:10} And he said to him, “When returning, I will come to you at this time, with life as a companion, and your wife Sarah will have a son.” Hearing this, Sarah laughed behind the door of the tent.
~ The phrase ‘vita comite’ literally means ‘with life as a companion.’ Wycliffe translates this as ‘if I live.’ But other translations see it as referring to the time of his return, the springtime. The phrase, in this context, has a dual meaning. It refers to the springtime: life springing up when he returns, as if his companion. It also refers to the life in Sarah’s womb, for this new life’s birth will coincide with his return.
{18:11} Erant autem ambo senes, provectæque ætatis, et desierant Saræ fieri muliebria.
{18:11} Now they were both old, and in an advanced state of life, and it had ceased to be with Sarah after the manner of women.
{18:12} Quæ risit occulte dicens: Postquam consenui, et dominus meus vetulus est, voluptati operam dabo?
{18:12} And she laughed secretly, saying, “After I have grown old, and my lord is elderly, shall I give myself to the work of delight?”
{18:13} Dixit autem Dominus ad Abraham: Quare risit Sara, dicens: Num vere paritura sum anus?
{18:13} Then the Lord said to Abraham: “Why did Sarah laugh, saying: ‘How can I, an old woman, actually give birth?’
{18:14} Numquid Deo quidquam est difficile? iuxta condictum revertar ad te hoc eodem tempore, vita comite, et habebit Sara filium.
{18:14} Is anything difficult for God? According to the announcement, he will return to you at this same time, with life as a companion, and Sarah will have a son.”
~ The Douay-Rheims versions have ‘I shall return,’ but the text says ‘he shall return,’ using the third person singular.
{18:15} Negabit Sara, dicens: Non risi, timore perterrita. Dominus autem: Non est, inquit, ita: sed risisti.
{18:15} Sarah denied it, saying, “I did not laugh.” For she was terribly afraid. But the Lord said, “It is not so; for you did laugh.”
{18:16} Cum ergo surrexissent inde viri, direxerunt oculos contra Sodomam: et Abraham simul gradiebatur, deducens eos.
{18:16} Therefore, when the men had risen up from there, they directed their eyes against Sodom. And Abraham traveled with them, leading them.
{18:17} Dixitque Dominus: Num celare potero Abraham quæ gesturus sum:
{18:17} And the Lord said: “How could I hide what I am about to do from Abraham,
{18:18} cum futurus sit in gentem magnam, ac robustissimam, et benedicendæ sint in illo omnes nationes terræ?
{18:18} since he will become a great and very robust nation, and in him all the nations of the earth will be blessed?
{18:19} Scio enim quod præcepturus sit filiis suis, et domui suæ post se ut custodiant viam Domini, et faciant iudicium et iustitiam: ut adducat Dominus propter Abraham omnia quæ locutus est ad eum.
{18:19} For I know that he will instruct his sons, and his household after him, to keep to the way of the Lord, and to act with judgment and justice, so that, for the sake of Abraham, the Lord may bring about all the things that he has spoken to him.”
{18:20} Dixit itaque Dominus: Clamor Sodomorum et Gomorrhæ multiplicatus est, et peccatum eorum aggravatum est nimis.
{18:20} And so the Lord said, “The outcry from Sodom and Gomorrah has been multiplied, and their sin has become exceedingly grievous.
{18:21} Descendam, et videbo utrum clamorem qui venit ad me, opere compleverint: an non est ita, ut sciam.
{18:21} I will descend and see whether they have fulfilled the work of the outcry that has reached me, or whether it is not so, in order that I may know.”
~ Scripture is explaining God’s actions in human terms, as a figure of speech, because it is difficult to describe or even imagine the fullness of Eternity and Knowledge found in God. Scripture is not saying that God could not know without going down to investigate.
{18:22} Converteruntque se inde, et abierunt Sodomam: Abraham vero adhuc stabat coram Domino.
{18:22} And they turned themselves from there, and they went toward Sodom. Yet in truth, Abraham still stood in the sight of the Lord.
~ Abraham traveled, but he still was, in a manner of speaking always standing in front of the Lord.
{18:23} Et appropinquans ait: Numquid perdes iustum cum impio?
{18:23} And as they drew near, he said: “Will you destroy the just with the impious?
{18:24} Si fuerint quinquaginta iusti in civitate, peribunt simul? Et non parces loco illi propter quinquaginta iustos, si fuerint in eo?
{18:24} If there were fifty of the just in the city, will they perish with the rest? And will you not spare that place for the sake of fifty of the just, if they were in it?
{18:25} Absit a te, ut rem hanc facias, et occidas iustum cum impio, fiatque iustus sicut impius, non est hoc tuum: qui iudicas omnem terram, nequaquam facies iudicium hoc.
{18:25} Far be it from you to do this thing, and to kill the just with the impious, and for the just to be treated like the impious. No, this is not like you. You judge all the earth; you would never make such a judgment.”
{18:26} Dixitque Dominus ad eum: Si invenero Sodomis quinquaginta iustos in medio civitatis, dimittam omni loco propter eos.
{18:26} And the Lord said to him, “If I find in Sodom fifty of the just in the midst of the city, I will release the entire place because of them.”
{18:27} Respondensque Abraham, ait: Quia semel cœpi, loquar ad Dominum meum, cum sim pulvis et cinis.
{18:27} And Abraham responded by saying: “Since now I have begun, I will speak to my Lord, though I am dust and ashes.
{18:28} Quid si minus quinquaginta iustis quinque fuerint? Delebis, propter quadraginta quinque, universam urbem? Et ait: Non delebo, si invenero ibi quadraginta quinque.
{18:28} What if there were five less than fifty of the just? Would you, despite the forty-five, eliminate the entire city?” And he said, “I will not eliminate it, if I find forty-five there.”
{18:29} Rursumque locutus est ad eum: Sin autem quadraginta ibi inventi fuerint, quid facies? Ait: Non percutiam propter quadraginta.
{18:29} And again he said to him, “But if forty were found there, what would you do?” He said, “I will not strike, for the sake of the forty.”
~ Too many different words in Latin are all typically translated with the English word ‘destroy.’
{18:30} Ne quæso, inquit, indigneris Domine, si loquar: Quid si ibi inventi fuerint triginta? Respondit: Non faciam, si invenero ibi triginta.
{18:30} “I ask you,” he said, “not to be angry, Lord, if I speak. What if thirty were found there?” He responded, “I will not act, if I find thirty there.”
{18:31} Quia semel, ait, cœpi loquar ad Dominum meum: Quid si ibi inventi fuerint viginti? Ait: Non interficiam propter viginti.
{18:31} “Since now I have begun,” he said, “I will speak to my Lord. What if twenty were found there?” He said, “I will not put to death, for the sake of the twenty.”
{18:32} Obsecro, inquit, ne irascaris Domine, si loquar adhuc semel: Quid si inventi fuerint ibi decem? Et dixit: Non delebo propter decem.
{18:32} “I beg you,” he said, “not to be angry, Lord, if I speak yet once more. What if ten were found there?” And he said, “I will not destroy it for the sake of the ten.”
{18:33} Abiitque Dominus, postquam cessavit loqui ad Abraham: et ille reversus est in locum suum.
{18:33} And the Lord departed, after he had ceased speaking to Abraham, who then returned to his place.
{19:1} Veneruntque duo Angeli Sodomam vespere, et sedente Lot in foribus civitatis. Qui cum vidisset eos, surrexit, et ivit obviam eis: adoravitque pronus in terram,
{19:1} And the two Angels arrived at Sodom in the evening, and Lot was sitting at the gate of the city. And when he had seen them, he rose up and went to meet them. And he reverenced prone on the ground.
{19:2} et dixit: Obsecro, domini, declinate in domum pueri vestri, et manete ibi: lavate pedes vestros, et mane proficiscemini in viam vestram. Qui dixerunt: Minime, sed in platea manebimus.
{19:2} And he said: “I beg you, my lords, turn aside to the house of your servant, and lodge there. Wash your feet, and in the morning you will advance on your way.” And they said, “Not at all. But we will lodge in the street.”
{19:3} Compulit illos oppido ut diverterent ad eum: ingressisque domum illius fecit convivium, et coxit azyma: et comederunt.
{19:3} He pressed them very much to turn aside to him. And when they had entered his house, he made a feast for them, and he cooked unleavened bread, and they ate.
~ The verb ‘coxit’ can refer to baking or other types of cooking, but it often refers to boiling.
{19:4} Prius autem quam irent cubitum, viri civitatis vallaverunt domum a puero usque ad senem, omnis populus simul.
{19:4} But before they went to bed, the men of the city surrounded the house, from boys to old men, all the people together.
{19:5} Vocaveruntque Lot, et dixerunt ei: Ubi sunt viri qui introierunt ad te nocte? educ illos huc, ut cognoscamus eos.
{19:5} And they called out to Lot, and they said to him: “Where are the men who entered to you in the night? Bring them out here, so that we may know them.”
{19:6} Egressus ad eos Lot, post tergum occludens ostium, ait:
{19:6} Lot went out to them, and blocking the door behind him, he said:
{19:7} Nolite, quæso, fratres mei, nolite malum hoc facere.
{19:7} “Do not, I ask you, my brothers, do not be willing to commit this evil.
{19:8} Habeo duas filias, quæ necdum cognoverunt virum: educam eas ad vos, et abutimini eis sicut vobis placuerit, dummodo viris istis nihil mali faciatis, quia ingressi sunt sub umbra culminis mei.
{19:8} I have two daughters who as yet have not known man. I will bring them out to you; abuse them as it pleases you, provided that you do no evil to these men, because they have entered under the shadow of my roof.”
~ In this passage, Sacred Scripture plainly teaches that homosexual acts are much more offensive to God than even the worst heterosexual acts.
~ Modern society, like Lot, permits all manner of sexual offenses to be committed within heterosexual relations, yet some persons, like those of Sodom, insist on committing the greater offense of homosexual acts.
{19:9} At illi dixerunt: Recede illuc. Et rursus: Ingressus es, inquiunt, ut advena; numquid ut iudices? te ergo ipsum magis quam hos affligemus. Vimque faciebant Lot vehementissime: iamque prope erat ut effringerent fores.
{19:9} But they said, “Move away from there.” And again: “You have entered,” they said, “as a stranger; should you then judge? Therefore, we will afflict you yourself more than them.” And they acted very violently against Lot. And they were now at the point of breaking open the doors.
{19:10} Et ecce miserunt manum viri, et introduxerunt ad se Lot, clauseruntque ostium:
{19:10} And behold, the men put out their hand, and they pulled Lot in to them, and they closed the door.
{19:11} et eos, qui foris erant, percusserunt cæcitate a minimo usque ad maximum, ita ut ostium invenire non possent.
{19:11} And they struck those who were outside with blindness, from the least to the greatest, so that they were not able to find the door.
{19:12} Dixerunt autem ad Lot: Habes hic quempiam tuorum? generum, aut filios, aut filias, omnes, qui tui sunt, educ de urbe hac:
{19:12} Then they said to Lot: “Do you have here anyone of yours? All who are yours, sons-in-law, or sons, or daughters, bring them out of this city.
{19:13} delebimus enim locum istum, eo quod increverit clamor eorum coram Domino, qui misit nos ut perdamus illos.
{19:13} For we will eliminate this place, because the outcry among them has increased before the Lord, who sent us to destroy them.”
~ The genitive case is not always to be translated as possession.
{19:14} Egressus itaque Lot, locutus est ad generos suos qui accepturi erant filias eius, et dixit: Surgite, egredimini de loco isto: quia delebit Dominus civitatem hanc. Et visus est eis quasi ludens loqui.
{19:14} And so Lot, going out, spoke to his sons-in-law, who were going to receive his daughters, and he said: “Rise up. Depart from this place. For the Lord will destroy this city.” And it seemed to them that he was speaking playfully.
{19:15} Cumque esset mane, cogebant eum Angeli, dicentes: Surge, tolle uxorem tuam, et duas filias quas habes: ne et tu pariter pereas in scelere civitatis.
{19:15} And when it was morning, the Angels compelled him, saying, “Arise, take your wife, and the two daughters that you have, lest you also should perish amid the wickedness of the city.”
{19:16} Dissimulante illo, apprehenderunt manum eius, et manum uxoris, ac duarum filiarum eius, eo quod parceret Dominus illi.
{19:16} And, since he ignored them, they took his hand, and the hand of his wife, as well as that of his two daughters, because the Lord was sparing him.
{19:17} Eduxeruntque eum, et posuerunt extra civitatem: ibique locuti sunt ad eum, dicentes: Salva animam tuam: noli respicere post tergum, nec stes in omni circa regione: sed in monte salvum te fac, ne et tu simul pereas.
{19:17} And they brought him out, and placed him beyond the city. And there they spoke to him, saying: “Save your life. Do not look back. Neither should you stay in the entire surrounding region. But save yourself in the mountain, lest you also should perish.”
{19:18} Dixitque Lot ad eos: Quæso domine mi,
{19:18} And Lot said to them: “I beg you, my lord,
{19:19} quia invenit servus tuus gratiam coram te, et magnificasti misericordiam tuam quam fecisti mecum, ut salvares animam meam, nec possum in monte salvari, ne forte apprehendat me malum, et moriar:
{19:19} though your servant has found grace before you, and you have magnified your mercy, which you have shown to me in saving my life, I cannot be saved on the mountain, lest perhaps some misfortune take hold of me and I die.
{19:20} Est civitas hæc iuxta, ad quam possum fugere, parva, et salvabor in ea: numquid non modica est, et vivet anima mea?
{19:20} There is a certain city nearby, to which I can flee; it is a little one, and I will be saved in it. Is it not a modest one, and will not my soul live?”
{19:21} Dixitque ad eum: Ecce etiam in hoc suscepi preces tuas, ut non subvertam urbem pro qua locutus es.
{19:21} And he said to him: “Behold, even now, I have heard your petitions about this, not to overturn the city on behalf of which you have spoken.
{19:22} Festina, et salvare ibi: quia non potero facere quidquam donec ingrediaris illuc. Idcirco vocatum est nomen urbis illius Segor.
{19:22} Hurry and be saved there. For I cannot do anything until you enter there.” For this reason, the name of that city is called Zoar.
{19:23} Sol egressus est super terram, et Lot ingressus est Segor.
{19:23} The sun had risen over the land, and Lot had entered into Zoar.
{19:24} Igitur Dominus pluit super Sodomam et Gomorrham sulphur et ignem a Domino de cælo:
{19:24} Therefore, the Lord rained upon Sodom and Gomorrah sulphur and fire, from the Lord, out of heaven.
{19:25} et subvertit civitates has, et omnem circa regionem, universos habitatores urbium, et cuncta terræ virentia.
{19:25} And he overturned these cities, and all the surrounding region: all the inhabitants of the cities, and everything that springs from the land.
{19:26} Respiciensque uxor eius post se, versa est in statuam salis.
{19:26} And his wife, looking behind herself, was turned into a statue of salt.
{19:27} Abraham autem consurgens mane, ubi steterat prius cum Domino,
{19:27} Then Abraham, rising up in the morning, in the place where he had stood before with the Lord,
{19:28} intuitus est Sodomam et Gomorrham, et universam terram regionis illius: viditque ascendentem favillam de terra quasi fornacis fumum.
{19:28} looked out toward Sodom and Gomorrah, and the entire land of that region. And he saw embers rising up from the land like smoke from a furnace.
{19:29} Cum enim subverteret Deus civitates regionis illius, recordatus Abrahæ, liberavit Lot de subversione urbium in quibus habitaverat.
{19:29} For when God overthrew the cities of that region, remembering Abraham, he freed Lot from the overthrow of the cities, in which he had dwelt.
{19:30} Ascenditque Lot de Segor, et mansit in monte, duæ quoque filiæ eius cum eo (timuerat enim manere in Segor) et mansit in spelunca ipse, et duæ filiæ eius cum eo.
{19:30} And Lot ascended from Zoar, and he stayed on the mountain, and likewise his two daughters with him, (for he was afraid to stay in Zoar) and he dwelt in a cave, he and his two daughters with him.
{19:31} Dixitque maior ad minorem: Pater noster senex est, et nullus virorum remansit in terra qui possit ingredi ad nos iuxta morem universæ terræ.
{19:31} And the elder said to the younger: “Our father is old, and no man remains in the land who can enter to us according to the custom of the whole world.
{19:32} Veni, inebriemus eum vino, dormiamusque cum eo, ut servare possimus ex patre nostro semen.
{19:32} Come, let us inebriate him with wine, and let us sleep with him, so that we may be able to preserve offspring from our father.”
{19:33} Dederunt itaque patri suo bibere vinum nocte illa: Et ingressa est maior, dormivitque cum patre: at ille non sensit, nec quando accubuit filia, nec quando surrexit.
{19:33} And so they gave their father wine to drink that night. And the elder went in, and she slept with her father. But he did not perceive it, neither when his daughter lay down, nor when she rose up.
{19:34} Altera quoque die dixit maior ad minorem: Ecce dormivi heri cum patre meo, demus ei bibere vinum etiam hac nocte, et dormies cum eo, ut salvemus semen de patre nostro.
{19:34} Likewise, the next day, the elder said to the younger: “Behold, yesterday I slept with my father, let us give him wine to drink yet again this night, and you will sleep with him, so that we may save offspring from our father.”
{19:35} Dederunt etiam et illa nocte patri suo bibere vinum, ingressaque minor filia, dormivit cum eo: et ne tunc quidem sensit quando concubuerit, vel quando illa surrexerit.
{19:35} And then they gave their father wine to drink that night also, and the younger daughter went in, and slept with him. And not even then did he perceive when she lay down, or when she rose up.
{19:36} Conceperunt ergo duæ filiæ Lot de patre suo.
{19:36} Therefore, the two daughters of Lot conceived by their father.
{19:37} Peperitque maior filium, et vocavit nomen eius Moab: ipse est pater Moabitarum usque in præsentem diem.
{19:37} And the elder gave birth to a son, and she called his name Moab. He is the father of the Moabites, even to the present day.
{19:38} Minor quoque peperit filium, et vocavit nomen eius Ammon, id est, filius populi mei: ipse est pater Ammonitarum usque hodie.
{19:38} Likewise, the younger gave birth to a son, and she called his name Ammon, that is, ‘the son of my people.’ He is the father of the Ammonites, even today.
{20:1} Profectus inde Abraham in terram australem, habitavit inter Cades, et Sur: et peregrinatus est in Geraris.
{20:1} Abraham advanced from there into the southern land, and he lived between Kadesh and Shur. And he sojourned in Gerar.
{20:2} Dixitque de Sara uxore suo, Soror mea est. Misit ergo Abimelech rex Geraræ, et tulit eam.
{20:2} And he said about his wife Sarah: “She is my sister.” Therefore, Abimelech, the king of Gerar, sent for her and took her.
{20:3} Venit autem Deus ad Abimelech per somnium nocte, et ait illi: En morieris propter mulierem, quam tulisti: habet enim virum.
{20:3} Then God came to Abimelech through a dream in the night, and he said to him: “Lo, you shall die because of the woman that you have taken. For she has a husband.”
{20:4} Abimelech vero non tetigerat eam, et ait: Domine, num gentem ignorantem et iustam interficies?
{20:4} In truth, Abimelech had not touched her, and so he said: “Lord, would you put to death a people, ignorant and just?
{20:5} Nonne ipse dixit mihi: Soror mea est: et ipsa ait: Frater meus est? In simplictate cordis mei, et munditia manuum mearum feci hoc.
{20:5} Did he not say to me, ‘She is my sister,’ and did she not say, ‘He is my brother?’ In the sincerity of my heart and the purity of my hands, I have done this.”
{20:6} Dixitque ad eum Deus: Et ego scio quod simplici corde feceris: et ideo custodivi te ne peccares in me, et non dimisi ut tangeres eam.
{20:6} And God said to him: “And I know that you have acted with a sincere heart. And therefore I kept you from sinning against me, and I did not release you to touch her.
{20:7} Nunc ergo redde viro suo uxorem, quia propheta est: et orabit pro te, et vives: si autem nolueris reddere, scito quod morte morieris tu, et omnia quæ tua sunt.
{20:7} Now therefore, return his wife to the man, for he is a prophet. And he will pray for you, and you will live. But if you are not willing to return her, know this: you shall die a death, you and all that is yours.”
~ The expression ‘morte morieris’ is repetitive because the king would die in two ways, by a mortal sin and by losing his mortal life.
{20:8} Statimque de nocte consurgens Abimelech, vocavit omnes servos suos: et locutus est universa verba hæc in auribus eorum, timueruntque omnes viri valde.
{20:8} And immediately Abimelech, rising up in the night, called all his servants. And he spoke all these words in their hearing, and all the men were very afraid.
{20:9} Vocavit autem Abimelech etiam Abraham, et dixit ei: Quid fecisti nobis? Quid peccavimus in te, quia induxisti super me et super regnum meum peccatum grande? Quæ non debuisti facere, fecisti nobis.
{20:9} Then Abimelech called also for Abraham, and he said to him: “What have you done to us? How have we sinned against you, so that you would bring so great a sin upon me and upon my kingdom? You have done to us what you ought not to have done.”
{20:10} Rursumque expostulans, ait: Quid vidisti, ut hoc faceres?
{20:10} And remonstrating him again, he said, “What did you see, so that you would do this?”
{20:11} Respondit Abraham: Cogitavi mecum, dicens: Forsitan non est timor Dei in loco isto: et interficient me propter uxorem meam:
{20:11} Abraham responded: “I thought to myself, saying: Perhaps there is no fear of God in this place. And they will put me to death because of my wife.
{20:12} alias autem et vere soror mea est, filia patris mei, et non filia matris meæ, et duxi eam in uxorem.
{20:12} Yet, in another way, she is also truly my sister, the daughter of my father, and not the daughter of my mother, and I took her as a wife.
{20:13} Postquam autem eduxit me Deus de domo patris mei, dixi ad eam: Hanc misericordiam facies mecum: In omni loco, ad quem ingrediemur, dices quod frater tuus sim.
{20:13} Then, after God led me out of my father’s house, I said to her: ‘You will show this mercy to me. In every place, to which we will travel, you will say that I am your brother.’ ”
{20:14} Tulit igitur Abimelech oves et boves, et servos et ancillas, et dedit Abraham: reddiditque illi Saram uxorem suam,
{20:14} Therefore, Abimelech took sheep and oxen, and men servants and women servants, and he gave them to Abraham. And he returned his wife Sarah to him.
{20:15} et ait: Terra coram vobis est, ubicumque tibi placuerit habita.
{20:15} And he said, “The land is in your sight. Dwell wherever it will please you.”
{20:16} Saræ autem dixit: Ecce mille argenteos dedi fratri tuo, hoc erit tibi in velamen oculorum ad omnes qui tecum sunt, et quocumque perrexeris: mementoque te deprehensam.
{20:16} Then to Sarah he said: “Behold, I have given your brother one thousand silver coins. This will be for you as a veil for your eyes, to all who are with you and wherever you will travel. And so, remember that you were taken.”
{20:17} Orante autem Abraham, sanavit Deus Abimelech et uxorem, ancillasque eius, et pepererunt:
{20:17} Then when Abraham prayed, God healed Abimelech and his wife, and his handmaids, and they gave birth.
{20:18} concluserat enim Dominus omnem vulvam domus Abimelech propter Saram uxorem Abrahæ.
{20:18} For the Lord had closed every womb of the house of Abimelech, because of Sarah, the wife of Abraham.
{21:1} Visitavit autem Dominus Saram, sicut promiserat: et implevit quæ locutus est.
{21:1} Then the Lord visited Sarah, just as he had promised; and he fulfilled what he had spoken.
{21:2} Concepitque et peperit filium in senectute sua, tempore quo prædixerat ei Deus.
{21:2} And she conceived and gave birth to a son in her old age, at the time that God had foretold to her.
{21:3} Vocavitque Abraham nomen filii sui, quem genuit ei Sara, Isaac:
{21:3} And Abraham called the name of his son, whom Sarah bore for him, Isaac.
{21:4} et circumcidit eum octavo die, sicut præceperat ei Deus,
{21:4} And he circumcised him on the eighth day, just as God had instructed him,
{21:5} cum centum esset annorum: hac quippe ætate patris, natus est Isaac.
{21:5} when he was one hundred years old. Indeed, at this stage of his father’s life, Isaac was born.
{21:6} Dixitque Sara: Risum fecit mihi Deus: quicumque audierit, corridebit mihi.
{21:6} And Sarah said: “God has brought laughter to me. Whoever will hear of it will laugh with me.”
{21:7} Rursumque ait: Quis auditurus crederet Abraham quod Sara lactaret filium, quem peperit et iam seni?
{21:7} And again, she said: “Hearing this, who would believe Abraham, that Sarah breast-fed a son, to whom she gave birth, despite being elderly?”
{21:8} Crevit igitur puer, et ablactatus est: fecitque Abraham grande convivium in die ablactationis eius.
{21:8} And the boy grew and was weaned. And Abraham made a great feast on the day of his weaning.
{21:9} Cumque vidisset Sara filium Agar Ægyptiæ ludentem cum Isaac filio suo, dixit ad Abraham:
{21:9} And when Sarah had seen the son of Hagar the Egyptian playing with her son Isaac, she said to Abraham:
{21:10} Eiice ancillam hanc, et filium eius: non enim erit heres filius ancillæ cum filio meo Isaac.
{21:10} “Cast out this woman servant and her son. For the son of a woman servant will not be heir with my son Isaac.”
{21:11} Dure accepit hoc Abraham pro filio suo.
{21:11} Abraham took this grievously, for the sake of his son.
{21:12} Cui dixit Deus: Non tibi videatur asperum super puero, et super ancilla tua: omnia quæ dixerit tibi Sara, audi vocem eius: quia in Isaac vocabitur tibi semen.
{21:12} And God said to him: “Let it not seem harsh to you concerning the boy and your woman servant. In all that Sarah has said to you, listen to her voice. For your offspring will be invoked in Isaac.
{21:13} Sed et filium ancillæ faciam in gentem magnam, quia semen tuum est.
{21:13} Yet I will also make the son of the woman servant into a great nation, for he is your offspring.”
{21:14} Surrexit itaque Abraham mane, et tollens panem et utrem aquæ, imposuit scapulæ eius, tradiditque puerum, et dimisit eam. Quæ cum abiisset, errabat in solitudine Bersabee.
{21:14} And so Abraham arose in the morning, and taking bread and a skin of water, he placed it upon her shoulder, and he handed over the boy, and he released her. And when she had departed, she wandered in the wilderness of Beersheba.
{21:15} Cumque consumpta esset aqua in utre, abiecit puerum subter unam arborum, quæ ibi erant.
{21:15} And when the water in the skin had been consumed, she set aside the boy, under one of the trees that were there.
{21:16} Et abiit, seditque e regione procul quantum potest arcus iacere. Dixit enim: Non videbo morientem puerum: et sedens contra, levavit vocem suam et flevit.
{21:16} And she moved away and sat in a distant area, as far as a bow can reach. For she said, “I shall not see the boy die.” And so, sitting opposite her, he lifted up his voice and wept.
{21:17} Exaudivit autem Deus vocem pueri: vocavitque Angelus Dei Agar de cælo, dicens: Quid agis Agar? noli timere: exaudivit enim Deus vocem pueri de loco in quo est.
{21:17} But God heard the voice of the boy. And an Angel of God called to Hagar from heaven, saying: “What are you doing, Hagar? Do not be afraid. For God has heeded the voice of the boy, from the place where he is.
{21:18} Surge, tolle puerum, et tene manum illius: quia in gentem magnam faciam eum.
{21:18} Rise up. Take the boy and hold him by the hand. For I will make of him a great nation.”
{21:19} Aperuitque oculos eius Deus: quæ videns puteum aquæ, abiit, et implevit utrem, deditque puero bibere.
{21:19} And God opened her eyes. And seeing a well of water, she went and filled the skin, and she gave the boy to drink.
{21:20} Et fuit cum eo: qui crevit, et moratus est in solitudine, factusque est iuvenis sagittarius.
{21:20} And God was with him. And he grew, and he stayed in the wilderness, and he became a young man, an archer.
{21:21} Habitavitque in deserto Pharan, et accepit illi mater sua uxorem de terra Ægypti.
{21:21} And he lived in the desert of Paran, and his mother took a wife for him from the land of Egypt.
{21:22} Eodem tempore dixit Abimelech, et Phicol princeps exercitus eius ad Abraham: Deus tecum est in universis quæ agis.
{21:22} At the same time, Abimelech and Phicol, the leader of his army, said to Abraham: “God is with you in everything that you do.
{21:23} Iura ergo per Deum, ne noceas mihi, et posteris meis, stirpique meæ: sed iuxta misericordiam, quam feci tibi, facies mihi, et terræ in qua versatus es advena.
{21:23} Therefore, swear by God that you will do no harm to me, and to my posterity, and to my stock. But according to the mercy that I have done to you, you will do to me and to the land, to which you have turned as a newcomer.”
{21:24} Dixitque Abraham: Ego iurabo.
{21:24} And Abraham said, “I will swear.”
{21:25} Et increpavit Abimelech propter puteum aquæ quem vi abstulerunt servi eius.
{21:25} And he reproved Abimelech because of a well of water, which his servants had taken away by force.
{21:26} Responditque Abimelech: Nescivi quis fecerit hanc rem: sed et tu non indicasti mihi, et ego non audivi præter hodie.
{21:26} And Abimelech responded, “I do not know who did this thing, but you also did not reveal it to me, nor have I heard of it, before today.”
{21:27} Tulit itaque Abraham oves et boves, et dedit Abimelech: percusseruntque ambo fœdus.
{21:27} And so Abraham took sheep and oxen, and he gave them to Abimelech. And both of them struck a pact.
{21:28} Et statuit Abraham septem agnas gregis seorsum.
{21:28} And Abraham set aside seven female lambs from the flock.
{21:29} Cui dixit Abimelech: Quid sibi volunt septem agnæ istæ, quas stare fecisti seorsum?
{21:29} Abimelech said to him, “What purpose have these seven female lambs, which you have caused to stand separately?”
{21:30} At ille: Septem, inquit, agnas accipies de manu mea: ut sint mihi in testimonium, quoniam ego fodi puteum istum.
{21:30} But he said, “You will receive seven female lambs from my hand, so that they may be a testimony for me, that I dug this well.”
{21:31} Idcirco vocatus est locus ille Bersabee: quia ibi uterque iuravit.
{21:31} For this reason, that place was called Beersheba, because there both of them did swear.
{21:32} Et inierunt fœdus pro puteo iuramenti.
{21:32} And they initiated a pact on behalf of the well of oath.
{21:33} Surrexit autem Abimelech, et Phicol princeps exercitus eius, reversique sunt in terram Palæstinorum. Abraham vero plantavit nemus in Bersabee, et invocavit ibi nomen Domini Dei æterni.
{21:33} Then Abimelech and Phicol, the leader of his army, rose up, and they returned to the land of the Palestinians. In truth, Abraham planted a grove in Beersheba, and there he called upon the name of the Lord God Eternal.
{21:34} Et fuit colonus terræ Palæstinorum diebus multis.
{21:34} And he was a settler in the land of the Palestinians for many days.
{22:1} Quæ postquam gesta sunt, tentavit Deus Abraham, et dixit ad eum: Abraham, Abraham. At ille respondit: Adsum.
{22:1} After these things occurred, God tested Abraham, and he said to him, “Abraham, Abraham.” And he answered, “Here I am.”
{22:2} Ait illi: Tolle filium tuum unigenitum, quem diligis, Isaac, et vade in terram visionis: atque ibi offeres eum in holocaustum super unum montium quem monstravero tibi.
{22:2} He said to him: “Take your only begotten son Isaac, whom you love, and go into the land of vision. And there you shall offer him as a holocaust upon one of the mountains, which I will show to you.”
{22:3} Igitur Abraham de nocte consurgens, stravit asinum suum: ducens secum duos iuvenes, et Isaac filium suum: cumque concidisset ligna in holocaustum, abiit ad locum quem præceperat ei Deus.
{22:3} And so Abraham, getting up in the night, harnessed his donkey, taking with him two youths, and his son Isaac. And when he had cut wood for the holocaust, he traveled toward the place, as God had instructed him.
{22:4} Die autem tertio, elevatis oculis, vidit locum procul:
{22:4} Then, on the third day, lifting up his eyes, he saw the place at a distance.
{22:5} dixitque ad pueros suos: Expectate hic cum asino: ego et puer illuc usque properantes, postquam adoraverimus, revertemur ad vos.
{22:5} And he said to his servants: “Wait here with the donkey. I and the boy will hurry further ahead to that place. After we have worshipped, will return to you.”
{22:6} Tulit quoque ligna holocausti, et imposuit super Isaac filium suum: ipse vero portabat in manibus ignem et gladium. Cumque duo pergerent simul,
{22:6} He also took the wood for the holocaust, and he imposed it upon his son Isaac. And he himself carried in his hands fire and a sword. And as the two continued on together,
{22:7} dixit Isaac patri suo: Pater mi. At ille respondit: Quid vis fili? Ecce, inquit, ignis et ligna: ubi est victima holocausti?
{22:7} Isaac said to his father, “My father.” And he answered, “What do you want, son?” “Behold,” he said, “fire and wood. Where is the victim for the holocaust?”
{22:8} Dixit autem Abraham: Deus providebit sibi victimam holocausti, fili mi. Pergebant ergo pariter:
{22:8} But Abraham said, “God himself will provide the victim for the holocaust, my son.” Thus they continued on together.
{22:9} et venerunt ad locum quem ostenderat ei Deus, in quo ædificavit altare, et desuper ligna composuit: cumque alligasset Isaac filium suum, posuit eum in altare super struem lignorum.
{22:9} And they came to the place that God had shown to him. There he built an altar, and he set the wood in order upon it. And when he had bound his son Isaac, he laid him on the altar upon the pile of wood.
{22:10} Extenditque manum, et arripuit gladium, ut immolaret filium suum.
{22:10} And he reached out his hand and took hold of the sword, in order to sacrifice his son.
{22:11} Et ecce Angelus Domini de cælo clamavit, dicens: Abraham, Abraham. Qui respondit: Adsum.
{22:11} And behold, an Angel of the Lord called out from heaven, saying, “Abraham, Abraham.” And he answered, “Here I am.”
{22:12} Dixitque ei: Non extendas manum tuam super puerum, neque facias illi quidquam: nunc cognovi quod times Deum, et non pepercisti unigenito filio tuo propter me.
{22:12} And he said to him, “Do not extend your hand over the boy, and do not do anything to him. Now I know that you fear God, since you have not spared your only begotten son for my sake.”
{22:13} Levavit Abraham oculos suos, viditque post tergum arietem inter vepres hærentem cornibus, quem assumens obtulit holocaustum pro filio.
{22:13} Abraham lifted up his eyes, and he saw behind his back a ram among the thorns, caught by the horns, which he took and offered as a holocaust, instead of his son.
{22:14} Appellavitque nomen loci illius, Dominus videt. Unde usque hodie dicitur: In monte Dominus videbit.
{22:14} And he called the name of that place: ‘The Lord Sees.’ Thus, even to this day, it is said: ‘On the mountain, the Lord will see.’
{22:15} Vocavit autem Angelus Domini Abraham secundo de cælo, dicens:.
{22:15} Then the Angel of the Lord called out to Abraham a second time from heaven, saying:
{22:16} Per memetipsum iuravi, dicit Dominus: quia fecisti hanc rem, et non pepercisti filio tuo unigenito propter me:
{22:16} “By my own self, I have sworn, says the Lord. Because you have done this thing, and have not spared your only begotten son for my sake,
{22:17} benedicam tibi, et multiplicabo semen tuum sicut stellas cæli, et velut arenam quæ est in littore maris: possidebit semen tuum portas inimicorum suorum,
{22:17} I will bless you, and I will multiply your offspring like the stars of heaven, and like the sand which is on the seashore. Your offspring will possess the gates of their enemies.
{22:18} et benedicentur in semine tuo omnes gentes terræ, quia obedisti voci meæ.
{22:18} And in your offspring, all the nations of the earth will be blessed, because you obeyed my voice.”
{22:19} Reversus est Abraham ad pueros suos, abieruntque Bersabee simul, et habitavit ibi.
{22:19} Abraham returned to his servants, and they went to Beersheba together, and he lived there.
{22:20} His ita gestis, nunciatum est Abrahæ quod Melcha quoque genuisset filios Nachor fratri suo,
{22:20} After these things occurred, it was reported to Abraham that Milcah, likewise, had borne sons for his brother Nahor:
{22:21} Hus primogenitum, et Buz fratrem eius, et Camuel patrem Syrorum,
{22:21} Uz, the firstborn, and Buz, his brother, and Kemuel, the father of the Syrians,
{22:22} et Cased, et Azau, Pheldas quoque et Iedlaph,
{22:22} and Chesed, and Hazo, likewise Pildash, and Jidlaph,
{22:23} ac Bathuel, de quo nata est Rebecca: octo istos genuit Melcha, Nachor fratri Abrahæ.
{22:23} as well as Bethuel, of whom was born Rebekah. These eight Milcah bore for Nahor, the brother of Abraham.
~ The name Bethuel is male; the expression ‘de quo nata est’ does not imply that Bethuel is female. The verb merely indicates that he fathered Rebecca, it does not refer specifically to being pregnant nor to giving birth.
{22:24} Concubina vero illius, nomine Roma, peperit Tabee, et Gaham, et Tahas, et Maacha.
{22:24} In truth, his concubine, named Reumah, bore Tebah, and Gaham, and Tahash, and Maacah.
{23:1} Vixit autem Sara centum viginti septem annis.
{23:1} Now Sarah lived for one hundred and twenty-seven years.
{23:2} Et mortua est in civitate Arbee, quæ est Hebron, in terra Chanaan: venitque Abraham ut plangeret, et fleret eam.
{23:2} And she died in the city of Arba, which is Hebron, in the land of Canaan. And Abraham came to mourn and weep for her.
{23:3} Cumque surrexisset ab officio funeris, locutus est ad filios Heth, dicens:
{23:3} And when he had risen up from the funeral duties, he spoke to the sons of Heth, saying:
{23:4} Advena sum et peregrinus apud vos: date mihi ius sepulchri vobiscum, ut sepeliam mortuum meum.
{23:4} “I am a newcomer and a sojourner among you. Give me the right of a sepulcher among you, so that I may bury my dead.”
{23:5} Responderunt filii Heth, dicentes:
{23:5} The sons of Heth responded by saying:
{23:6} Audi nos domine, princeps Dei es apud nos: in electis sepulchris nostris sepeli mortuum tuum: nullusque te prohibere poterit quin in monumento eius sepelias mortuum tuum.
{23:6} “Hear us, O lord, you are a leader of God among us. Bury your dead in our chosen sepulchers. And no man shall be able to prohibit you from burying your dead within his memorial.”
{23:7} Surrexit Abraham, et adoravit populum terræ, filios videlicet Heth:
{23:7} Abraham arose, and he reverenced the people of the land, namely, the sons of Heth.
{23:8} dixitque ad eos: Si placet animæ vestræ ut sepeliam mortuum meum, audite me, et intercedite pro me apud Ephron filium Seor:
{23:8} And he said to them: “If it pleases your soul that I should bury my dead, hear me, and intercede on my behalf with Ephron, the son of Zohar,
{23:9} ut det mihi speluncam duplicem, quam habet in extrema parte agri sui: pecunia digna tradat eam mihi coram vobis in possessionem sepulchri.
{23:9} so that he may give me the double cave, which he has at the far end of his field. He may transfer it to me for as much money as it is worth in your sight, for the possession of a sepulcher.”
{23:10} Habitabat autem Ephron in medio filiorum Heth. Responditque Ephron ad Abraham cunctis audientibus qui ingrediebantur portam civitatis illius, dicens:
{23:10} Now Ephron dwelt in the midst of the sons of Heth. And Ephron responded to Abraham in the hearing of everyone who was entering at the gate of his city, saying:
{23:11} Nequaquam ita fiat, domine mi, sed tu magis ausculta quod loquor: Agrum trado tibi, et speluncam, quæ in eo est, præsentibus filiis populi mei, sepeli mortuum tuum.
{23:11} “Let it never be so, my lord, but you should pay greater heed to what I say. The field I will transfer to you, and the cave that is in it. In the presence of the sons of my people, bury your dead.”
{23:12} Adoravit Abraham coram populo terræ.
{23:12} Abraham reverenced in the sight of the people of the land.
{23:13} Et locutus est ad Ephron circumstante plebe: Quæso, ut audias me: Dabo pecuniam pro agro: suscipe eam, et sic sepeliam mortuum meum in eo.
{23:13} And he spoke to Ephron, standing in the midst of the people: “I ask you to hear me. I will give you money for the field. Take it, and so I will bury my dead in it.”
{23:14} Responditque Ephron: Domine mi, audi me:
{23:14} And Ephron responded: “My lord, hear me.
{23:15} Terra, quam postulas, quadringentis siclis argenti valet: istud est pretium inter me et te: sed quantum est hoc? sepeli mortuum tuum.
{23:15} The land that you request is worth four hundred shekels of silver. This is the price between me and you. But how much is this? Bury your dead.”
{23:16} Quod cum audisset Abraham, appendit pecuniam, quam Ephron postulaverat, audientibus filiis Heth, quadringentos siclos argenti probatæ monetæ publicæ.
{23:16} And when Abraham had heard this, he weighed out the money that Ephron had requested, in the hearing of the sons of Heth, four hundred shekels of silver, of the approved public currency.
{23:17} Confirmatusque est ager quondam Ephronis, in quo erat spelunca duplex, respiciens Mambre, tam ipse, quam spelunca, et omnes arbores eius in cunctis terminis eius per circuitum,
{23:17} And having confirmed that the field, in which there was a double cave overlooking Mamre, formerly belonged to Ephron, both it and the sepulcher, and all its trees, with all its surrounding limits,
{23:18} Abrahæ in possessionem, videntibus filiis Heth, et cunctis qui intrabant portam civitatis illius.
{23:18} Abraham took it as a possession, in the sight of the sons of Heth and of everyone who was entering at the gate of his city.
{23:19} Atque ita sepelivit Abraham Saram uxorem suam in spelunca agri duplici, quæ respiciebat Mambre. Hæc est Hebron in terra Chanaan.
{23:19} So then, Abraham buried his wife Sarah in the double cave of the field that overlooked Mamre. This is Hebron in the land of Canaan.
{23:20} Et confirmatus est ager, et antrum, quod erat in eo, Abrahæ in possessionem monumenti a filiis Heth.
{23:20} And the field was confirmed to Abraham, with the cave that was in it, as a memorial possession before the sons of Heth.
{24:1} Erat autem Abraham senex, dierumque multorum: et Dominus in cunctis benedixerat ei.
{24:1} Now Abraham was old and of many days. And the Lord had blessed him in all things.
{24:2} Dixitque ad servum seniorem domus suæ, qui præerat omnibus quæ habebat: Pone manum tuam subter femur meum,
{24:2} And he said to the elder servant of his house, who was in charge of all that he had: “Place your hand under my thigh,
{24:3} ut adiurem te per Dominum, Deum cæli et terræ, ut non accipias uxorem filio meo de filiabus Chananæorum, inter quos habito:
{24:3} so that I may make you swear by the Lord, the God of heaven and earth, that you will not take a wife for my son from the daughters of the Canaanites, among whom I live.
{24:4} sed ad terram et cognationem meam proficiscaris, et inde accipias uxorem filio meo Isaac.
{24:4} But that you will proceed to my land and kindred, and from there take a wife for my son Isaac.”
{24:5} Respondit servus: Si noluerit mulier venire mecum in terram hanc, numquid reducere debeo filium tuum ad locum, de quo egressus es?
{24:5} The servant responded, “If the woman is not willing to come with me into this land, must I lead your son back to the place from which you departed?”
{24:6} Dixitque Abraham: Cave nequando reducas filium meum illuc.
{24:6} And Abraham said: “Beware that you never lead my son back to that place.
{24:7} Dominus Deus cæli, qui tulit me de domo patris mei, et de terra nativitatis meæ, qui locutus est mihi, et iuravit mihi, dicens: Semini tuo dabo terram hanc: ipse mittet Angelum suum coram te, et accipies inde uxorem filio meo:
{24:7} The Lord God of heaven, who took me from my father’s house, and from the land of my nativity, who spoke to me and swore to me, saying, ‘To your offspring I will give this land,’ himself will send his Angel before you, and you will take from there a wife for my son.
{24:8} sin autem mulier noluerit sequi te, non teneberis iuramento: filium meum tantum ne reducas illuc.
{24:8} But if the woman is not willing to follow you, you will not be held by the oath. Only do not lead my son back to that place.”
{24:9} Posuit ergo servus manum sub femore Abraham domini sui, et iuravit illi super sermone hoc.
{24:9} Therefore, the servant placed his hand under the thigh of Abraham, his lord, and he swore to him on his word.
{24:10} Tulitque decem camelos de grege domini sui, et abiit, ex omnibus bonis eius portans secum, profectusque perrexit in Mesopotamiam ad urbem Nachor.
{24:10} And he took ten camels from his lord’s herd, and he went forth, carrying with him things from all of his goods. And he set out, and continued on, to the city of Nahor, in Mesopotamia.
{24:11} Cumque camelos fecisset accumbere extra oppidum iuxta puteum aquæ vespere, tempore quo solent mulieres egredi ad hauriendam aquam, dixit:
{24:11} And when he had made the camels lie down outside of the town, near a well of water, in the evening, at the time when women are accustomed to go out to draw water, he said:
{24:12} Domine Deus domini mei Abraham, occurre, obsecro, mihi hodie, et fac misericordiam cum domino meo Abraham.
{24:12} “O Lord, the God of my lord Abraham, meet with me today, I beg you, and show mercy to my lord Abraham.
{24:13} Ecce ego sto prope fontem aquæ, et filiæ habitatorum huius civitatis egredientur ad hauriendam aquam.
{24:13} Behold, I stand near the fountain of water, and the daughters of the inhabitants of this city will go forth to draw water.
{24:14} Igitur puella, cui ego dixero: Inclina hydriam tuam ut bibam: et illa responderit, Bibe, quin et camelis tuis dabo potum: ipsa est, quam præparasti servo tuo Isaac: et per hoc intelligam quod feceris misericordiam cum domino meo.
{24:14} Therefore, the girl to whom I will say, ‘Tip your pitcher, so that I may drink,’ and she will respond, ‘Drink. In fact, I will give your camels a drink also,’ the same one is she whom you have prepared for your servant Isaac. And by this, I will understand that you have shown mercy to my lord.”
{24:15} Necdum intra se verba compleverat, et ecce Rebecca egrediebatur, filia Bathuel, filii Melchæ uxoris Nachor fratris Abraham, habens hydriam in scapula sua:
{24:15} But he had not yet completed these words within himself, when, behold, Rebekah went out, the daughter of Bethuel, son of Milcah, the wife of Nahor, the brother of Abraham, having a pitcher on her shoulder.
{24:16} puella decora nimis, virgoque pulcherrima, et incognita viro: descenderat autem ad fontem, et impleverat hydriam, ac revertebatur.
{24:16} She was an exceedingly elegant girl, and a most beautiful virgin, and unknown by man. And she descended to the spring, and she filled her pitcher, and then was returning.
{24:17} Occurritque ei servus, et ait: Pauxillum aquæ mihi ad bibendum præbe de hydria tua.
{24:17} And the servant ran to meet her, and he said, “Provide me with a little water to drink from your pitcher.”
{24:18} Quæ respondit: Bibe domine mi. Celeriterque deposuit hydriam super ulnam suam, et dedit ei potum.
{24:18} And she responded, “Drink, my lord.” And she quickly brought down the pitcher on her arm, and she gave him a drink.
{24:19} Cumque ille bibisset, adiecit: Quin et camelis tuis hauriam aquam, donec cuncti bibant.
{24:19} And after he drank, she added, “In fact, I will draw water for your camels also, until they all drink.”
{24:20} Effundensque hydriam in canalibus, recurrit ad puteum ut hauriret aquam: et haustam omnibus camelis dedit.
{24:20} And pouring out the pitcher into the troughs, she ran back to the well to draw water; and having drawn, she gave it to all the camels.
{24:21} Ipse autem contemplabatur eam tacitus, scire volens utrum prosperum iter suum fecisset Dominus, an non.
{24:21} But he was contemplating her silently, wanting to know whether the Lord had caused his journey to prosper or not
{24:22} Postquam autem biberunt cameli, protulit vir inaures aureas, appendentes siclos duos, et armillas totidem pondo siclorum decem.
{24:22} Then, after the camels drank, the man took out gold earrings, weighing two shekels, and the same number of bracelets, ten shekels in weight.
{24:23} Dixitque ad eam: Cuius es filia? indica mihi: est in domo patris tui locus ad manendum?
{24:23} And he said to her: “Whose daughter are you? Tell me, is there any place in your father’s house to lodge?”
{24:24} Quæ respondit: Filia sum Bathuelis, filii Melchæ, quem peperit ipsi Nachor.
{24:24} She responded, “I am the daughter of Bethuel, the son of Milcah, to whom she gave birth for Nahor.”
{24:25} Et addidit, dicens: Palearum quoque et fœni plurimum est apud nos, et locus spatiosus ad manendum.
{24:25} And she continued, saying, “There is very much straw and hay with us, and a spacious place to stay.”
{24:26} Inclinavit se homo, et adoravit Dominum,
{24:26} The man bowed himself down, and he adored the Lord,
{24:27} dicens: Benedictus Dominus Deus domini mei Abraham, qui non abstulit misericordiam et veritatem suam a domino meo, et recto itinere me perduxit in domum fratris domini mei.
{24:27} saying, “Blessed be the Lord, the God of my lord Abraham, who has not taken away his mercy and truth from my lord, and who has led me on a direct journey to the house of the brother of my lord.”
{24:28} Cucurrit itaque puella, et nunciavit in domum matris suæ omnia quæ audierat.
{24:28} And so the girl ran, and she reported all that she had heard in the house of her mother.
{24:29} Habebat autem Rebecca fratrem nomine Laban, qui festinus egressus est ad hominem, ubi erat fons.
{24:29} Now Rebekah had a brother, named Laban, who went out quickly to the man, where the spring was.
{24:30} Cumque vidisset inaures et armillas in manibus sororis suæ, et audisset cuncta verba referentis: Hæc locutus est mihi homo: venit ad virum, qui stabat iuxta camelos, et prope fontem aquæ:
{24:30} And when he had seen the earrings and bracelets in his sister’s hands, and he had heard all the words being repeated, “This is what the man spoke to me,” he came to the man who stood by the camels and near the spring of water,
{24:31} dixitque ad eum: Ingredere, benedicte Domini: cur foris stas? præparavi domum, et locum camelis.
{24:31} and he said to him: “Enter, O blessed of the Lord. Why do you stand outside? I have prepared the house, and a place for the camels.”
{24:32} Et introduxit eum in hospitium: ac destravit camelos, deditque paleas et fœnum, et aquam ad lavandos pedes eius, et virorum qui venerant cum eo.
{24:32} And he brought him into his guest quarters. And he unharnessed the camels, and he distributed straw and hay, and water to wash his feet and that of the men who arrived with him.
{24:33} Et appositus est in conspectu eius panis. Qui ait: Non comedam, donec loquar sermones meos. Respondit ei: Loquere.
{24:33} And bread was set out in his sight. But he said, “I will not eat, until I have spoken my words.” He answered him, “Speak.”
{24:34} At ille: Servus, inquit, Abraham sum:
{24:34} Then he said: “I am the servant of Abraham.
{24:35} et Dominus benedixit domino meo valde, magnificatusque est: et dedit ei oves et boves, argentum et aurum, servos et ancillas, camelos et asinos.
{24:35} And the Lord has blessed my lord greatly, and he has become great. And he has given him sheep and oxen, silver and gold, men servants and women servants, camels and donkeys.
{24:36} Et peperit Sara uxor domini mei filium domino meo in senectute sua, deditque illi omnia quæ habuerat.
{24:36} And Sarah, the wife of my lord, has given birth to a son for my lord in her old age, and he has given him all that he had.
{24:37} Et adiuravit me dominus meus, dicens: Non accipies uxorem filio meo de filiabus Chananæorum, in quorum terra habito:
{24:37} And my lord made me swear, saying: ‘You shall not take a wife for my son from the Canaanites, in whose land I dwell.
{24:38} sed ad domum patris mei perges, et de cognatione mea accipies uxorem filio meo:
{24:38} But you shall travel to my father’s house, and you shall take a wife of my own kindred for my son.’
{24:39} ego vero respondi domino meo: Quid si noluerit venire mecum mulier?
{24:39} But truly, I answered my lord, ‘What if the woman is not willing to come with me?’
{24:40} Dominus, ait, in cuius conspectu ambulo, mittet Angelum suum tecum, et diriget viam tuam: accipiesque uxorem filio meo de cognatione mea, et de domo patris mei.
{24:40} ‘The Lord,’ he said, ‘in whose sight I walk, will send his Angel with you, and he will direct your way. And you shall take a wife for my son from my own kindred and from my father’s house.
{24:41} Innocens eris a maledictione mea, cum veneris ad propinquos meos, et non dederint tibi.
{24:41} But you will be innocent of my curse, if, when you will arrive at my close relatives, they will not grant this to you.’
{24:42} Veni ergo hodie ad fontem aquæ, et dixi: Domine Deus domini mei Abraham, si direxisti viam meam, in qua nunc ambulo,
{24:42} And so, today I arrived at the well of water, and I said: ‘O Lord, the God of my lord Abraham, if you have directed my way, in which I now walk,
{24:43} ecce sto iuxta fontem aquæ, et virgo, quæ egredietur ad hauriendam aquam, audierit a me: Da mihi pauxillum aquæ ad bibendum ex hydria tua:
{24:43} behold, I stand next to the well of water, and the virgin, who will go forth to draw water, will hear from me, “Give me a little water to drink from your pitcher.”
{24:44} et dixerit mihi: Et tu bibe, et camelis tuis hauriam: ipsa est mulier quam præparavit Dominus filio domini mei.
{24:44} And she will say to me, “You drink, and I will also draw for your camels.” Let the same be the woman, whom the Lord has prepared for the son of my lord.’
{24:45} Dumque hæc tacitus mecum volverem, apparuit Rebecca veniens cum hydria, quam portabat in scapula: descenditque ad fontem, et hausit aquam. Et aio ad eam: Da mihi paululum bibere.
{24:45} And while I thought over these things silently within myself, Rebekah appeared, arriving with a pitcher, which she carried on her shoulder. And she descended to the spring and drew water. And I said to her, ‘Give me a little to drink.’
{24:46} Quæ festinans deposuit hydriam de humero, et dixit mihi: Et tu bibe, et camelis tuis tribuam potum. Bibi, et adaquavit camelos.
{24:46} And she quickly let down the pitcher from her arm, and said to me, ‘You drink, and to your camels I will also distribute drinking water.’ I drank, and she watered the camels.
{24:47} Interrogavique eam, et dixi: Cuius es filia? Quæ respondit: Filia Bathuelis sum, filii Nachor, quem peperit ei Melcha. Suspendi itaque inaures ad ornandam faciem eius, et armillas posui in manibus eius.
{24:47} And I questioned her, saying, ‘Whose daughter are you?’ And she responded, ‘I am the daughter of Bethuel, the son of Nahor, whom Milcah bore to him.’ And so, I hung the earrings on her, to adorn her face, and I put the bracelets on her hands.
~ God gives us this same story twice, the second time in the servant’s recount of the events. Now both accounts are infallible Sacred Scripture, yet they differ somewhat in the wording of the quotations and in the words used to describe the events. This passage teaches us that quotations are not exact word-for-word recounts of what was said, but are a way of describing events and the attitudes of different persons.
{24:48} Pronusque adoravi Dominum, benedicens Domino Deo domini mei Abraham, qui perduxit me recto itinere, ut sumerem filiam fratris domini mei filio eius.
{24:48} And falling prostrate, I adored the Lord, blessing the Lord, the God of my lord Abraham, who has led me along the straight path so as to take the daughter of my lord’s brother to his son.
{24:49} Quam ob rem si facitis misericordiam et veritatem cum domino meo, indicate mihi: sin autem aliud placet, et hoc dicite mihi, ut vadam ad dextram, sive ad sinistram.
{24:49} For this reason, if you would act according to mercy and truth with my lord, tell me so. But if it pleases you otherwise, say that to me also, so that I may go either to the right, or to the left.”
{24:50} Responderuntque Laban et Bathuel: A Domino egressus est sermo: non possumus extra placitum eius quidquam aliud loqui tecum.
{24:50} And Laban and Bethuel responded: “A word has proceeded from the Lord. We are not able to speak anything else to you, beyond what pleases him.
{24:51} En Rebecca coram te est, tolle eam, et proficiscere, et sit uxor filii domini tui, sicut locutus est Dominus.
{24:51} Lo, Rebekah is in your sight. Take her and continue on, and let her be the wife of the son of your lord, just as the Lord has spoken.”
{24:52} Quod cum audisset puer Abraham, procidens adoravit in terram Dominum.
{24:52} When Abraham’s servant had heard this, falling down to the ground, he adored the Lord.
{24:53} Prolatisque vasis argenteis, et aureis, ac vestibus, dedit ea Rebecca pro munere: fratribus quoque eius, et matri dona obtulit.
{24:53} And bringing forth vessels of silver and gold, as well as garments, he gave them to Rebekah as a tribute. Likewise, he offered gifts to her brothers and her mother.
{24:54} Inito convivio, vescentes pariter et bibentes manserunt ibi. Surgens autem mane, locutus est puer: Dimitte me, ut vadam ad dominum meum.
{24:54} And a banquet began, and they feasted and drank together, and they lodged there. And rising up in the morning, the servant said, “Release me, so that I may go to my lord.”
{24:55} Responderuntque fratres eius, et mater: Maneat puella saltem decem dies apud nos, et postea proficiscetur.
{24:55} And her brothers and mother responded, “Let the girl remain for at least ten days with us, and after that, she will continue on.”
{24:56} Nolite, ait, me retinere, quia Dominus direxit viam meam: dimittite me ut pergam ad dominum meum.
{24:56} “Do not be willing,” he said, “to delay me, for the Lord has directed my way. Release me, so that I may journey to my lord.”
{24:57} Et dixerunt: Vocemus puellam, et quæramus ipsius voluntatem.
{24:57} And they said, “Let us call the girl, and ask her will.”
{24:58} Cumque vocata venisset, sciscitati sunt: Vis ire cum homine isto? Quæ ait: Vadam.
{24:58} And when, having been called, she arrived, they wanted to know, “Will you go with this man?” And she said, “I will go.”
{24:59} Dimiserunt ergo eam, et nutricem illius, servumque Abraham, et comites eius,
{24:59} Therefore, they released her and her nurse, and the servant of Abraham and his companions,
{24:60} imprecantes prospera sorori suæ, atque dicentes: Soror nostra es, crescas in mille millia, et possideat semen tuum portas inimicorum suorum.
{24:60} wishing prosperity for their sister, by saying: “You are our sister. May you increase to thousands of thousands. And may your offspring possess the gates of their enemies.”
{24:61} Igitur Rebecca, et puellæ illius, ascensis camelis, secutæ sunt virum: qui festinus revertebatur ad dominum suum:
{24:61} And so, Rebekah and her maids, riding upon camels, followed the man, who quickly returned to his lord.
{24:62} eo autem tempore deambulabat Isaac per viam quæ ducit ad Puteum, cuius nomen est Viventis, et videntis: habitabat enim in terra australi:
{24:62} Then, at the same time, Isaac was walking along the way that leads to the well, whose name is: ‘of the One who lives and who sees.’ For he dwelt in the southern land.
{24:63} et egressus fuerat ad meditandum in agro, inclinata iam die: cumque elevasset oculos, vidit camelos venientes procul.
{24:63} And he had gone out to meditate in the field, as daylight was now declining. And when he had lifted up his eyes, he saw camels advancing from afar.
{24:64} Rebecca quoque, conspecto Isaac, descendit de camelo,
{24:64} Likewise, Rebekah, having seen Isaac, descended from the camel.
{24:65} et ait ad puerum: Quis est ille homo qui venit per agrum in occursum nobis? Dixitque ei: Ipse est dominus meus. At illa tollens cito pallium, operuit se.
{24:65} And she said to the servant, “Who is that man who advances to meet us through the field?” And he said to her, “That is my lord.” And so, quickly taking up her cloak, she covered herself.
{24:66} Servus autem cuncta, quæ gesserat, narravit Isaac.
{24:66} Then the servant explained to Isaac all that he had done.
{24:67} Qui introduxit eam in tabernaculum Saræ matris suæ, et accepit eam uxorem: et in tantum dilexit eam, ut dolorem, qui ex morte matris eius acciderat, temperaret.
{24:67} And he led her into the tent of Sarah his mother, and he accepted her as wife. And he loved her so very much, that it tempered the sorrow which befell him at his mother’s death.
{25:1} Abraham vero aliam duxit uxorem nomine Ceturam:
{25:1} In truth, Abraham took another wife, named Keturah.
{25:2} quæ peperit ei Zamran et Iecsan, et Madam, et Madian, et Iesboc, et Sue.
{25:2} And she bore to him Zimran, and Jokshan, and Medan, and Midian, and Ishbak, and Shuah.
{25:3} Iecsan quoque genuit Saba, et Dadan. Filii Dadan fuerunt Assurim, et Latusim, et Loomin.
{25:3} Likewise, Jokshan conceived Sheba and Dedan. The sons of Dedan were Asshurim, and Letushim, and Leummim.
{25:4} At vero ex Madian ortus est Epha, et Opher, et Henoch, et Abida, et Eldaa: omnes hi filii Ceturæ.
{25:4} And truly, from Midian was born Ephah, and Epher, and Hanoch, and Abida, and Eldaah. All these were the sons of Keturah.
{25:5} Deditque Abraham cuncta quæ possederat, Isaac:
{25:5} And Abraham gave everything that he possessed to Isaac.
{25:6} filiis autem concubinarum largitus est munera, et separavit eos ab Isaac filio suo, dum adhuc ipse viveret, ad plagam orientalem.
{25:6} But to the sons of the concubines he gave generous gifts, and he separated them from his son Isaac, while he still lived, toward the eastern region.
{25:7} Fuerunt autem dies vitæ Abrahæ, centum septuaginta quinque anni.
{25:7} Now the days of Abraham’s life were one hundred and seventy-five years.
{25:8} Et deficiens mortuus est in senectute bona, provectæque ætatis, et plenus dierum: congregatusque est ad populum suum.
{25:8} And declining, he died in a good old age, and at an advanced stage of life, and full of days. And he was gathered to his people.
~ The word ‘declining’ indicates that he died of natural causes and of old age.
{25:9} Et sepelierunt eum Isaac et Ismael filii sui in spelunca duplici, quæ sita est in agro Ephron filii Seor Hethæi, e regione Mambre,
{25:9} And his sons Isaac and Ishmael buried him in the double cave, which was situated in the field of Ephron, of the son of Zohar the Hittite, across from the region of Mamre,
{25:10} quem emerat a filiis Heth: ibi sepultus est ipse, et Sara uxor eius.
{25:10} which he had bought from the sons of Heth. There he was buried, with his wife Sarah.
~ Here is an example of the word ‘et’ translated as ‘with,’ rather than ‘and.’
{25:11} Et post obitum illius benedixit Deus Isaac filio eius, qui habitabat iuxta puteum nomine Viventis et videntis.
{25:11} And after his passing, God blessed his son Isaac, who lived near the well named ‘of the One who lives and who sees.’
~ The words ‘viventis’ and ‘videntis’ are participles (‘living’ and ‘seeing’). However, participles in Latin are often used as nouns, to refer to the person or persons to whom the action of the verb is attributed.
{25:12} Hæ sunt generationes Ismael filii Abrahæ, quem peperit ei Agar Ægyptia, famula Saræ: et
{25:12} These are the generations of Ishmael, the son of Abraham, whom Hagar the Egyptian, Sarah’s servant, bore to him.
{25:13} hæc nomina filiorum eius in vocabulis et generationibus suis. Primogenitus Ismaelis Nabaioth, deinde Cedar, et Adbeel, et Mabsam,
{25:13} And these are the names of his sons according to their language and generations. The firstborn of Ishmael was Nebaioth, then Kedar, and Adbeel, and Mibsam,
{25:14} Masma quoque, et Duma, et Massa,
{25:14} likewise Mishma, and Dumah, and Massa,
{25:15} Hadar, et Thema, et Iethur, et Naphis, et Cedma.
{25:15} Hadad, and Tema, and Jetur, and Naphish, and Kedemah.
{25:16} Isti sunt filii Ismaelis: et hæc nomina per castella et oppida eorum, duodecim principes tribuum suarum.
{25:16} These are the sons of Ishmael. And these are their names throughout their fortresses and towns: the twelve princes of their tribes.
{25:17} Et facti sunt anni vitæ Ismaelis centum triginta septem, deficiensque mortuus est, et appositus ad populum suum.
{25:17} And the years of the life of Ishmael that passed were one hundred and thirty-seven. And declining, he died and was placed with his people.
{25:18} Habitavit autem ab Hevila usque Sur, quæ respicit Ægyptum introeuntibus Assyrios. Coram cunctis fratribus suis obiit.
{25:18} Now he had lived from Havilah as far as Shur, which overlooks Egypt as it approaches the Assyrians. He passed away in the sight of all his brothers.
{25:19} Hæ quoque sunt generationes Isaac filii Abraham: Abraham genuit Isaac:
{25:19} Likewise, these are the generations of Isaac, the son of Abraham. Abraham conceived Isaac,
{25:20} qui cum quadraginta esset annorum, duxit uxorem Rebeccam filiam Bathuelis Syri de Mesopotamia, sororem Laban.
{25:20} who, when he was forty years old, took Rebekah, the sister of Laban, the daughter of Bethuel the Syrian from Mesopotamia, as a wife.
{25:21} Deprecatusque est Isaac Dominum pro uxore sua, eo quod esset sterilis: qui exaudivit eum, et dedit conceptum Rebeccæ.
{25:21} And Isaac beseeched the Lord on behalf of his wife, because she was barren. And he heard him, and he gave conception to Rebekah.
{25:22} Sed collidebantur in utero eius parvuli; quæ ait: Si sic mihi futurum erat, quid necesse fuit concipere? Perrexitque ut consuleret Dominum.
{25:22} But the little ones struggled in her womb. So she said, “If it was to be so with me, what need was there to conceive?” And she went to consult the Lord.
{25:23} Qui respondens, ait: Duæ gentes sunt in utero tuo, et duo populi ex ventre tuo dividentur, populusque populum superabit, et maior serviet minori.
{25:23} And responding, he said, “Two nations are in your womb, and two peoples will be divided out of your womb, and one people will overcome the other people, and the elder will serve the younger.”
{25:24} Iam tempus pariendi advenerat, et ecce gemini in utero eius reperti sunt.
{25:24} Now the time had arrived to give birth, and behold, twins were discovered in her womb.
{25:25} Qui prior egressus est, rufus erat, et totus in morem pellis hispidus: vocatumque est nomen eius Esau. Protinus alter egrediens, plantam fratris tenebat manu: et idcirco appellavit eum Iacob.
{25:25} He who departed first was red, and entirely hairy like a pelt; and his name was called Esau. At once the other departed and he held his brother’s foot in his hand; and because of this he was called Jacob.
{25:26} Sexagenarius erat Isaac quando nati sunt ei parvuli.
{25:26} Isaac was sixty years old when the little ones were born to him.
{25:27} Quibus adultis, factus est Esau vir gnarus venandi, et homo agricola: Iacob autem vir simplex habitabat in tabernaculis.
{25:27} And as adults, Esau became a knowledgeable hunter and a man of agriculture, but Jacob, a simple man, dwelt in tents.
{25:28} Isaac amabat Esau, eo quod de venationibus illius vesceretur: et Rebecca diligebat Iacob.
{25:28} Isaac was fond of Esau, because he was fed from his hunting; and Rebekah loved Jacob.
{25:29} Coxit autem Iacob pulmentum: ad quem cum venisset Esau de agro lassus,
{25:29} Then Jacob boiled a small meal. Esau, when he had arrived weary from the field,
{25:30} ait: Da mihi de coctione hac rufa, quia oppido lassus sum. Quam ob causam vocatum est nomen eius Edom.
{25:30} said to him, “Give me this red stew, for I am very tired.” For this reason, his name was called Edom.
{25:31} Cui dixit Iacob: Vende mihi primogenita tua.
{25:31} Jacob said to him, “Sell me your right of the firstborn.”
{25:32} Ille respondit: En morior, quid mihi proderunt primogenita?
{25:32} He answered, “Lo, I am dying, what will the right of the firstborn provide for me?”
{25:33} Ait Iacob: Iura ergo mihi. Iuravit ei Esau, et vendidit primogenita.
{25:33} Jacob said, “So then, swear to me.” Esau swore to him, and he sold his right of the firstborn.
{25:34} Et sic accepto pane et lentis edulio, comedit, et bibit, et abiit; parvipendens quod primogenita vendidisset.
{25:34} And so, taking bread and the food of lentils, he ate, and he drank, and he went away, giving little weight to having sold the right of the firstborn.
{26:1} Orta autem fame super terram post eam sterilitatem, quæ acciderat in diebus Abraham, abiit Isaac ad Abimelech regem Palæstinorum in Gerara.
{26:1} Then, when a famine arose over the land, after that barrenness which had happened in the days of Abraham, Isaac went to Abimelech, king of the Palestinians, in Gerar.
{26:2} Apparuitque ei Dominus, et ait: Ne descendas in Ægyptum, sed quiesce in terra, quam dixero tibi.
{26:2} And the Lord appeared to him, and he said: “Do not descend into Egypt, but rest in the land that I will tell you,
{26:3} Et peregrinare in ea, eroque tecum, et benedicam tibi: tibi enim et semini tuo dabo universas regiones has, complens iuramentum quod spopondi Abraham patri tuo.
{26:3} and sojourn in it, and I will be with you, and I will bless you. For to you and to your offspring I will give all these regions, completing the oath that I promised to Abraham your father.
{26:4} Et multiplicabo semen tuum sicut stellas cæli: daboque posteris tuis universas regiones has: et benedicentur in semine tuo omnes gentes terræ,
{26:4} And I will multiply your offspring like the stars of heaven. And I will give to your posterity all these regions. And in your offspring all the nations of the earth will be blessed,
{26:5} eo quod obedierit Abraham voci meæ, et custodierit præcepta et mandata mea, et ceremonias legesque servaverit.
{26:5} because Abraham obeyed my voice, and kept my precepts and commandments, and observed the ceremonies and the laws.”
{26:6} Mansit itaque Isaac in Geraris.
{26:6} And so Isaac remained in Gerar.
{26:7} Qui cum interrogaretur a viris loci illius super uxore sua, respondit: Soror mea est. Timuerat enim confiteri quod sibi esset sociata coniugio, reputans ne forte interficerent eum propter illius pulchritudinem.
{26:7} And when he was questioned by the men of that place about his wife, he answered, “She is my sister.” For he was afraid to confess her to be his mate, thinking that perhaps they would put him to death because of her beauty.
{26:8} Cumque pertransissent dies plurimi, et ibidem moraretur, prospiciens Abimelech rex Palæstinorum per fenestram, vidit eum iocantem cum Rebecca uxore sua.
{26:8} And when very many days had passed, and he had remained in the same place, Abimelech, king of the Palestinians, gazing through a window, saw him being playful with Rebekah, his wife.
{26:9} Et accersito eo, ait: Perspicuum est quod uxor tua sit: cur mentitus es eam sororem tuam esse? Respondit: Timui ne morerer propter eam.
{26:9} And summoning him, he said: “It is clear that she is your wife. Why did you falsely claim her to be your sister?” He answered, “I was afraid, lest I might die because of her.”
{26:10} Dixitque Abimelech: Quare imposuisti nobis? potuit coire quispiam de populo cum uxore tua, et induxeras super nos grande peccatum. Præcepitque omni populo, dicens:
{26:10} And Abimelech said: “Why have you burdened us? Someone from the people could have lain with your wife, and you would have brought a great sin upon us.” And he instructed all the people, saying,
{26:11} Qui tetigerit hominis huius uxorem, morte morietur.
{26:11} “Whoever will touch the wife of this man will die a death.”
{26:12} Sevit autem Isaac in terra illa, et invenit in ipso anno centuplum: benedixitque ei Dominus.
{26:12} Then Isaac sowed in that land, and he found, in that same year, one hundredfold. And the Lord blessed him.
{26:13} Et locupletatus est homo, et ibat proficiens atque succrescens, donec magnus vehementer effectus est:
{26:13} And the man was enriched, and he continued prospering as well as increasing, until he became very great.
{26:14} habuit quoque possessiones ovium et armentorum, et familiæ plurimum. Ob hoc invidentes ei Palæstini,
{26:14} Likewise, he had possessions of sheep and of herds, and a very large family. Because of this, the Palestinians envied him,
{26:15} omnes puteos, quos foderant servi patris illius Abraham, illo tempore obstruxerunt, implentes humo:
{26:15} so, at that time, they obstructed all the wells that the servants of his father Abraham had dug, filling them with soil.
{26:16} in tantum, ut ipse Abimelech diceret ad Isaac: Recede a nobis, quoniam potentior nobis factus es valde.
{26:16} It reached a point where Abimelech himself said to Isaac, “Move away from us, for you have become very much more powerful than we.”
{26:17} Et ille discedens, ut veniret ad torrentem Geraræ, habitaretque ibi:
{26:17} And departing, he then went toward the torrent of Gerar, and he dwelt there.
{26:18} rursum fodit alios puteos, quos foderant servi patris sui Abraham, et quos, illo mortuo, olim obstruxerant Philisthiim: appellavitque eos eisdem nominibus quibus ante pater vocaverat.
{26:18} Again, he dug up other wells, which the servants of his father Abraham had dug, and which, after his death, the Philistines had formerly obstructed. And he called them by the same names that his father had called them before.
{26:19} Foderuntque in torrente, et repererunt aquam vivam.
{26:19} And they dug in the torrent, and they found living water.
~ The expression ‘aquam vivam’ has a dual meaning. It refers to water that continually pours forth (perhaps similar to an artesian well). It also has a spiritual meaning, as found in the Gospels. The torrent is a wadi, in other words, a dry stream bed that is a rushing torrent in the rainy season (perhaps only one or two months a year). The word torrentem in Latin can refer to something that is hot and dry, or to a rushing stream.
{26:20} Sed et ibi iurgium fuit pastorum Geraræ adversus pastores Isaac, dicentium: Nostra est aqua. Quam ob rem nomen putei ex eo, quod acciderat, vocavit Calumniam.
{26:20} But in that place also the shepherds of Gerar argued against the shepherds of Isaac, by saying, “It is our water.” For this reason, he called the name of the well, because of what had happened, ‘Calumny.’
{26:21} Foderunt autem et alium: et pro illo quoque rixati sunt, appellavitque eum, Inimicitias.
{26:21} Then they dug up yet another one. And over that one also they fought, and he called it, ‘Enmity.’
{26:22} Profectus inde fodit alium puteum, pro quo non contenderunt: itaque vocavit nomen eius, Latitudo, dicens: Nunc dilatavit nos Dominus, et fecit crescere super terram.
{26:22} Advancing from there, he dug another well, over which they did not contend. And so he called its name, ‘Latitude,’ saying, “Now the Lord has expanded us and caused us to increase across the land.”
{26:23} Ascendit autem ex illo loco in Bersabee,
{26:23} Then he ascended from that place into Beersheba,
{26:24} ubi apparuit ei Dominus in ipsa nocte, dicens: Ego sum Deus Abraham patris tui, noli timere, quia ego tecum sum: benedicam tibi, et multiplicabo semen tuum propter servum meum Abraham.
{26:24} where the Lord appeared to him on the same night, saying: “I am the God of Abraham your father. Do not be afraid, for I am with you. I will bless you, and I will multiply your offspring because of my servant Abraham.”
{26:25} Itaque ædificavit ibi altare: et invocato nomine Domini, extendit tabernaculum: præcepitque servis suis ut foderunt puteum.
{26:25} And so he built an altar there. And he invoked the name of the Lord, and he stretched out his tent. And he instructed his servants to dig a well.
{26:26} Ad quem locum cum venissent de Geraris Abimelech, et Ochozath amicus illius, et Phicol dux militum,
{26:26} When Abimelech, and Ahuzzath, his friend, and Phicol, the leader of the military, had arrived from Gerar to that place,
{26:27} locutus est eis Isaac: Quid venistis ad me hominem quem odistis, et expulistis a vobis?
{26:27} Isaac said to them, “Why have you come to me, a man whom you hate, and whom you have expelled from among you?”
{26:28} Qui responderunt: Vidimus tecum esse Dominum, et idcirco nos diximus: Sit iuramentum inter nos, et ineamus fœdus,
{26:28} And they responded: “We saw that the Lord is with you, and therefore we said: Let there be an oath between us, and let us initiate a pact,
{26:29} ut non facias nobis quidquam mali, sicut et nos nihil tuorum attigimus, nec fecimus quod te læderet: sed cum pace dimisimus auctum benedictione Domini.
{26:29} so that you may not do us any kind of harm, just as we have touched nothing of yours, and have not caused any injury to you, but with peace we released you, augmented by the blessing of the Lord.”
{26:30} Fecit ergo eis convivium, et post cibum et potum
{26:30} Therefore, he made them a feast, and after the food and drink,
{26:31} surgentes mane, iuraverunt sibi mutuo: dimisitque eos Isaac pacifice in locum suum.
{26:31} arising in the morning, they swore to one another. And Isaac sent them away peacefully to their own place.
{26:32} Ecce autem venerunt in ipso die servi Isaac annunciantes ei de puteo, quem foderant, atque dicentes: Invenimus aquam.
{26:32} Then, behold, on the same day the servants of Isaac came, reporting to him about a well which they had dug, and saying: “We have found water.”
{26:33} Unde appellavit eum, Abundantiam: et nomen urbi impositum est Bersabee, usque in præsentem diem.
{26:33} Therefore, he called it, ‘Abundance.’ And the name of the city was established as ‘Beersheba,’ even to the present day.
{26:34} Esau vero quadragenarius duxit uxores, Iudith filiam Beeri Hethæi, et Basemath filiam Elon eiusdem loci:
{26:34} In truth, at forty years of age, Esau took wives: Judith, the daughter of Beeri, the Hittite, and Basemath, the daughter of Elon, of the same place.
{26:35} quæ ambæ offenderant animum Isaac et Rebeccæ.
{26:35} And they both offended the mind of Isaac and Rebekah.
{27:1} Senuit autem Isaac, et caligaverunt oculi eius, et videre non poterat: vocavitque Esau filium suum maiorem, et dixit ei: Fili mi? Qui respondit: Adsum.
{27:1} Now Isaac was old, and his eyes were cloudy, and so he was not able to see. And he called his elder son Esau, and he said to him, “My son?” And he responded, “Here I am.”
~ Isaac apparently had cataracts, which can severely hamper one’s vision, just as described in this passage.
{27:2} Cui pater: Vides, inquit, quod senuerim, et ignorem diem mortis meæ.
{27:2} His father said to him: “You see that I am old, and I do not know the day of my death.
{27:3} Sume arma tua, pharetram, et arcum, et egredere foras: cumque venatu aliquid apprehenderis,
{27:3} Take your weapons, the quiver and the bow, and go out. And when you have taken something by hunting,
{27:4} fac mihi inde pulmentum sicut velle me nosti, et affer ut comedam: et benedicat tibi anima mea antequam moriar.
{27:4} make from it a small meal for me, just as you know I like, and bring it, so that I may eat and my soul may bless you before I die.”
{27:5} Quod cum audisset Rebecca, et ille abiisset in agrum ut iussionem patris impleret,
{27:5} And when Rebekah had heard this, and he had gone out into the field to fulfill his father’s order,
{27:6} dixit filio suo Iacob: Audivi patrem tuum loquentem cum Esau fratre tuo, et dicentem ei:
{27:6} she said to her son Jacob: “I heard your father speaking with your brother Esau, and saying to him,
{27:7} Affer mihi de venatione tua, et fac cibos ut comedam, et benedicam tibi coram Domino antequam moriar.
{27:7} ‘Bring to me from your hunting, and make me foods, so that I may eat and bless you in the sight of the Lord before I die.’
{27:8} Nunc ergo fili mi, acquiesce consiliis meis:
{27:8} Therefore, now my son, agree to my counsel,
{27:9} et pergens ad gregem, affer mihi duos hœdos optimos, ut faciam ex eis escas patri tuo, quibus libenter vescitur:
{27:9} and go straight to the flock, and bring me two of the best young goats, so that from them I may make meat for your father, such as he willingly eats.
{27:10} quas cum intuleris, et comederit, benedicat tibi priusquam moriatur.
{27:10} Then, when you have brought these in and he has eaten, he may bless you before he dies.”
{27:11} Cui ille respondit: Nosti quod Esau frater meus homo pilosus sit, et ego lenis:
{27:11} He answered her: “You know that my brother Esau is a hairy man, and I am smooth.
{27:12} si attrectaverit me pater meus, et senserit, timeo ne putet me sibi voluisse illudere, et inducam super me maledictionem pro benedictione.
{27:12} If my father should lay hands on me and perceive it, I am afraid lest he think me willing to mock him, and I will bring a curse upon myself, instead of a blessing.”
{27:13} Ad quem mater: In me sit, ait, ista maledictio, fili mi: tantum audi vocem meam, et pergens affer quæ dixi.
{27:13} And his mother said to him: “Let this curse be upon me, my son. Yet listen to my voice, and go directly to bring what I said.”
{27:14} Abiit, et attulit, deditque matri. Paravit illa cibos, sicut velle noverat patrem illius.
{27:14} He went out, and he brought, and he gave to his mother. She prepared the meats, just as she knew his father liked.
{27:15} Et vestibus Esau valde bonis, quas apud se habebat domi, induit eum:
{27:15} And she clothed him with the very fine garments of Esau, which she had at home with her.
{27:16} pelliculasque hœdorum circumdedit manibus, et colli nuda protexit.
{27:16} And she encircled his hands with little pelts from the young goats, and she covered his bare neck.
{27:17} Deditque pulmentum, et panes, quos coxerat, tradidit.
{27:17} And she gave him the small meal, and she handed him the bread that she had baked.
{27:18} Quibus illatis, dixit: Pater mi? At ille respondit: Audio. Quis es tu fili mi?
{27:18} When he had carried these in, he said, “My father?” And he answered, “I’m listening. Who are you, my son?”
{27:19} Dixitque Iacob: Ego sum primogenitus tuus Esau: feci sicut præcepisti mihi: surge, sede, et comede de venatione mea, ut benedicat mihi anima tua.
{27:19} And Jacob said: “I am Esau, your firstborn. I have done as you instructed me. Arise; sit and eat from my hunting, so that your soul may bless me.”
{27:20} Rursumque Isaac ad filium suum: Quo modo, inquit, tam cito invenire potuisti, fili mi? Qui respondit: Voluntas Dei fuit ut cito occurreret mihi quod volebam:
{27:20} And again Isaac said to his son, “How were you able to find it so quickly, my son?” He answered, “It was the will of God, so that what I sought met with me quickly.”
{27:21} Dixitque Isaac: Accede huc, ut tangam te fili mi, et probem utrum tu sis filius meus Esau, an non.
{27:21} And Isaac said, “Come here, so that I may touch you, my son, and may prove whether you are my son Esau, or not.”
{27:22} Accessit ille ad patrem, et palpato eo, dixit Isaac: Vox quidem, vox Iacob est: sed manus, manus sunt Esau.
{27:22} He approached his father, and when he had felt him, Isaac said: “The voice indeed is the voice of Jacob. But the hands are the hands of Esau.”
{27:23} Et non cognovit eum, quia pilosæ manus similitudinem maioris expresserant. Benedicens ergo illi,
{27:23} And he did not recognize him, because his hairy hands made him seem similar to the elder one. Therefore, blessing him,
{27:24} ait: Tu es filius meus Esau? Respondit: Ego sum.
{27:24} he said, “Are you my son Esau?” He answered, “I am.”
{27:25} At ille: Affer mihi, inquit, cibos de venatione tua, fili mi, ut benedicat tibi anima mea. Quos cum oblatos comedisset, obtulit ei etiam vinum. Quo hausto,
{27:25} Then he said, “Bring me the foods from your hunting, my son, so that my soul may bless you.” And when he had eaten what was offered, he also brought forth wine for him. And after he finished it,
{27:26} dixit ad eum: Accede ad me, et da mihi osculum, fili mi.
{27:26} he said to him, “Come to me and give me a kiss, my son.”
{27:27} Accessit, et osculatus est eum. Statimque ut sensit vestimentorum illius fragrantiam, benedicens illi, ait: Ecce odor filii mei sicut odor agri pleni, cui benedixit Dominus.
{27:27} He approached and kissed him. And immediately he perceived the fragrance of his garments. And so, blessing him, he said: “Behold, the smell of my son is like the smell of a plentiful field, which the Lord has blessed.
{27:28} Det tibi Deus de rore cæli, et de pinguedine terræ abundantiam frumenti et vini.
{27:28} May God give to you, from the dew of heaven and from the fatness of the earth, an abundance of grain and wine.
{27:29} Et serviant tibi populi, et adorent te tribus: esto dominus fratrum tuorum, et incurventur ante te filii matris tuæ. Qui maledixerit tibi, sit ille maledictus: et qui benedixerit tibi, benedictionibus repleatur.
{27:29} And may the peoples serve you, and may the tribes reverence you. May you be the lord of your brothers, and may your mother’s sons bow down before you. Whoever curses you, may he be cursed, and whoever blesses you, may he be filled with blessings.”
{27:30} Vix Isaac sermonem impleverat: et egresso Iacob foras, venit Esau,
{27:30} Scarcely had Isaac completed his words, and Jacob departed, when Esau arrived.
{27:31} coctosque de venatione cibos intulit patri, dicens: Surge pater mi, et comede de venatione filii tui: ut benedicat mihi anima tua.
{27:31} And he brought his father foods cooked from his hunting, saying, “Arise, my father, and eat from your son’s hunting, so that your soul may bless me.”
{27:32} Dixitque illi Isaac: Quis enim es tu? Qui respondit: Ego sum filius tuus primogenitus Esau.
{27:32} And Isaac said to him, “But who are you?” And he answered, “I am your firstborn son, Esau.”
{27:33} Expavit Isaac stupore vehementi: et ultra quam credi potest, admirans, ait: Quis igitur ille est qui dudum captam venationem attulit mihi, et comedi ex omnibus priusquam tu venires? benedixique ei, et erit benedictus.
{27:33} Isaac became frightened and very astonished. And wondering beyond what can be believed, he said: “Then who is he that a while ago brought me the prey from his hunting, from which I ate, before you arrived? And I blessed him, and he will be blessed.”
{27:34} Auditis Esau sermonibus patris, irrugiit clamore magno: et consternatus, ait: Benedic etiam et mihi, pater mi.
{27:34} Esau, having heard his father’s words, roared out with a great outcry. And, being confounded, he said, “But bless me also, my father.”
{27:35} Qui ait: Venit germanus tuus fraudulenter, et accepit benedictionem tuam.
{27:35} And he said, “Your twin came deceitfully, and he received your blessing.”
{27:36} At ille subiunxit: Iuste vocatum est nomen eius Iacob: supplantavit enim me en altera vice: primogenita mea ante tulit, et nunc secundo surripuit benedictionem meam. Rursumque ad patrem: Numquid non reservasti, ait, et mihi benedictionem?
{27:36} But he responded: “Justly is his name called Jacob. For he has supplanted me yet another time. My birthright he took away before, and now, this second time, he has stolen my blessing.” And again, he said to his father, “Have you not reserved a blessing for me also?”
{27:37} Respondit Isaac: Illum constitui dominum tuum, et omnes fratres eius servituti illius subiugavi: frumento et vino stabilivi eum, et tibi post hæc, fili mi, ultra quid faciam?
{27:37} Isaac answered: “I have appointed him as your lord, and I have subjugated all his brothers as his servants. I have reinforced him with grain and wine, and after this, my son, what more shall I do for you?”
{27:38} Cui Esau: Num unam, inquit, tantum benedictionem habes, pater? mihi quoque obsecro ut benedicas. Cumque eiulatu magno fleret,
{27:38} And Esau said to him: “Have you only one blessing, father? I beg you, bless me also.” And when he wept with a loud wail,
{27:39} motus Isaac, dixit ad eum: In pinguedine terræ, et in rore cæli desuper
{27:39} Isaac was moved, and he said to him: “In the fatness of the earth, and in the dew of heaven from above,
{27:40} erit benedictio tua. Vives in gladio, et fratri tuo servies: tempusque veniet, cum excutias, et solvas iugum eius de cervicibus tuis.
{27:40} will your blessing be. You will live by the sword, and you will serve your brother. But the time will arrive when you will shake off and release his yoke from your neck.”
{27:41} Oderat ergo semper Esau Iacob pro benedictione qua benedixerat ei pater: dixitque in corde suo: Venient dies luctus patris mei, et occidam Iacob fratrem meum.
{27:41} Therefore, Esau always hated Jacob, for the blessing with which his father had blessed him. And he said in his heart, “The days will arrive for the mourning of my father, and I will kill my brother Jacob.”
{27:42} Nunciata sunt hæc Rebeccæ: quæ mittens et vocans Iacob filium suum, dixit ad eum: Ecce Esau frater tuus minatur ut occidat te.
{27:42} These things were reported to Rebekah. And sending and calling for her son Jacob, she said to him, “Behold, your brother Esau is threatening to kill you.
{27:43} Nunc ergo, fili mi, audi vocem meam, et consurgens fuge ad Laban fratrem meum in Haran:
{27:43} Therefore, now my son, listen to my voice. Rise up and flee to my brother Laban, in Haran.
{27:44} habitabisque cum eo dies paucos, donec requiescat furor fratris tui,
{27:44} And you will dwell with him for a few days, until the fury of your brother subsides,
{27:45} et cesset indignatio eius, obliviscaturque eorum quæ fecisti in eum: postea mittam, et adducam te inde huc. Cur utroque orbabor filio in uno die?
{27:45} and his indignation ceases, and he forgets the things that you have done to him. After this, I will send for you and bring you from there to here. Why should I be bereaved of both my sons in one day?”
{27:46} Dixitque Rebecca ad Isaac: Tædet me vitæ meæ propter filias Heth: si acceperit Iacob uxorem de stirpe huius terræ, nolo vivere.
{27:46} And Rebekah said to Isaac, “I am weary of my life because of the daughters of Heth. If Jacob accepts a wife from the stock of this land, I would not be willing to live.”
{28:1} Vocavit itaque Isaac Iacob, et benedixit eum, præcepitque ei dicens: Noli accipere coniugem de genere Chanaan:
{28:1} And so Isaac called for Jacob, and he blessed him, and he instructed him, saying: “Do not be willing to accept a mate from the family of Canaan.
{28:2} sed vade, et proficiscere in Mesopotamiam Syriæ, ad domum Bathuel patris matris tuæ, et accipe tibi inde uxorem de filiabus Laban avunculi tui.
{28:2} But go, and journey to Mesopotamia of Syria, to the house of Bethuel, your mother’s father, and there accept for yourself a wife from the daughters of Laban, your maternal uncle.
{28:3} Deus autem omnipotens benedicat tibi, et crescere te faciat, atque multiplicet: ut sis in turbas populorum.
{28:3} And may God almighty bless you, and may he cause you to increase and also to multiply, so that you may be influential among the people.
~ The word ‘turbas’ generally refers to a commotion or disturbance, but in some contexts it means ‘influential,’ in other words, able to stir things up or able to cause a commotion. Cf. Esther 9:27, CPDV.
{28:4} Et det tibi benedictiones Abrahæ, et semini tuo post te: ut possideas terram peregrinationis tuæ, quam pollicitus est avo tuo.
{28:4} And may he give the blessings of Abraham to you, and to your offspring after you, so that you may possess the land of your sojourning, which he promised to your grandfather.”
{28:5} Cumque dimisisset eum Isaac, profectus venit in Mesopotamiam Syriæ ad Laban filium Bathuel Syri, fratrem Rebeccæ matris suæ.
{28:5} And when Isaac had dismissed him, setting out, he went to Mesopotamia of Syria, to Laban, the son of Bethuel, the Syrian, the brother to Rebekah, his mother.
{28:6} Videns autem Esau quod benedixisset pater suus Iacob, et misisset eum in Mesopotamiam Syriæ, ut inde uxorem duceret; et quod post benedictionem præcepisset ei, dicens: Non accipies uxorem de filiabus Chanaan:
{28:6} But Esau, seeing that his father had blessed Jacob and had sent him into Mesopotamia of Syria, to take a wife from there, and that, after the blessing, he had instructed him, saying: ‘You shall not accept a wife from the daughters of Canaan,’
{28:7} quodque obediens Iacob parentibus suis isset in Syriam:
{28:7} and that Jacob, obeying his parents, had gone into Syria,
{28:8} probans quoque quod non libenter aspiceret filias Chanaan pater suus:
{28:8} having evidence also that his father did not look with favor upon the daughters of Canaan,
{28:9} ivit ad Ismaelem, et duxit uxorem absque iis, quas prius habebat, Maheleth filiam Ismael filii Abraham, sororem Nabaioth.
{28:9} he went to Ishmael, and he took as a wife, beside those he had before, Mahalath, the daughter of Ishmael, Abraham’s son, the sister of Nebaioth.
{28:10} Igitur egressus Iacob de Bersabee, pergebat Haran.
{28:10} Meanwhile Jacob, having departed from Beersheba, continued on to Haran.
{28:11} Cumque venisset ad quemdam locum, et vellet in eo requiescere post solis occubitum, tulit de lapidibus qui iacebant, et supponens capiti suo, dormivit in eodem loco.
{28:11} And when he had arrived at a certain place, where he would rest after the setting of the sun, he took some of the stones that lay there, and placing them under his head, he slept in the same place.
{28:12} Viditque in somnis scalam stantem super terram, et cacumen illius tangens cælum: Angelos quoque Dei ascendentes et descendentes per eam,
{28:12} And he saw in his sleep: a ladder standing upon the earth, with its top touching heaven, also, the Angels of God ascending and descending by it,
{28:13} et Dominum innixum scalæ dicentem sibi: Ego sum Dominus Deus Abraham patris tui, et Deus Isaac: Terram, in qua dormis, tibi dabo et semini tuo.
{28:13} and the Lord, leaning upon the ladder, saying to him: “I am the Lord, the God of Abraham your father, and the God of Isaac. The land, in which you sleep, I will give to you and to your offspring.
{28:14} Eritque semen tuum quasi pulvis terræ: dilataberis ad Occidentem, et Orientem, et Septentrionem, et Meridiem: et benedicentur in te et in semine tuo cunctæ tribus terræ.
{28:14} And your offspring will be like the dust of the earth. You will spread abroad to the West, and to the East, and to the North, and to the Meridian. And in you and in your offspring, all the tribes of the earth shall be blessed.
~ Or, ‘you will spread to the Setting, and the Rising, and the Seven Oxen (or the Seven Stars), and the Meridian.’ The word ‘septentrionem’ literally means ‘seven plough-oxen,’ but is an expression used to refer to a constellation of seven stars. The Meridian is the South, or rather, from a modern point of view, south of Mesopotamia, i.e. towards the equator.
{28:15} Et ero custos tuus quocumque perrexeris, et reducam te in terram hanc: nec dimittam nisi complevero universa quæ dixi.
{28:15} And I will be your guardian wherever you will journey, and I will bring you back into this land. Neither will I dismiss you, until I have accomplished all that I have said.”
{28:16} Cumque evigilasset Iacob de somno, ait: Vere Dominus est in loco isto, et ego nesciebam.
{28:16} And when Jacob had awakened from sleep, he said, “Truly, the Lord is in this place, and I did not know it.”
{28:17} Pavensque: Quam terribilis est, inquit, locus iste! non est hic aliud nisi domus Dei, et porta cæli.
{28:17} And being terrified, he said: “How terrible this place is! This is nothing other than the house of God and the gateway of heaven.”
{28:18} Surgens ergo Iacob mane, tulit lapidem quem supposuerat capiti suo, et erexit in titulum, fundens oleum desuper.
{28:18} Therefore, Jacob, arising in the morning, took the stone which he had placed under his head, and he set it up as monument, pouring oil over it.
{28:19} Appellavitque nomen urbis Bethel, quæ prius Luza vocabatur.
{28:19} And he called the name of the city, ‘Bethel,’ which before was called Luz.
{28:20} Vovit etiam votum, dicens: Si fuerit Deus mecum, et custodierit me in via, per quam ego ambulo, et dederit mihi panem ad vescendum, et vestimentum ad induendum,
{28:20} And then he made a vow, saying: “If God will be with me, and will guard me along the way by which I walk, and will give me bread to eat and clothing to wear,
{28:21} reversusque fuero prospere ad domum patris mei: erit mihi Dominus in Deum,
{28:21} and if I will return prosperously to my father’s house, then the Lord will be my God,
{28:22} et lapis iste, quem erexi in titulum, vocabitur Domus Dei: cunctorumque quæ dederis mihi, decimas offeram tibi.
{28:22} and this stone, which I have set up as a monument, will be called ‘the House of God.’ And from all the things that you will give to me, I will offer tithes to you.”
{29:1} Profectus ergo Iacob venit in terram Orientalem.
{29:1} And so Jacob, setting out, arrived in the eastern land.
{29:2} Et vidit puteum in agro, tres quoque greges ovium accubantes iuxta eum: nam ex illo adaquabantur pecora, et os eius grandi lapide claudebatur.
{29:2} And he saw a well in a field, and also three flocks of sheep reclining near it. For the animals were watered from it, and its mouth was closed with a great stone.
{29:3} Morisque erat ut cunctis ovibus congregatis devolverent lapidem, et refectis gregibus rursum super os putei ponerent.
{29:3} And the custom was, when all the sheep were gathered together, to roll away the stone. And when the flocks had been refreshed, they placed it over the mouth of the well again.
{29:4} Dixitque ad pastores: Fratres, unde estis? Qui responderunt: De Haran.
{29:4} And he said to the shepherds, “Brothers, where are you from?” And they answered. “From Haran.”
{29:5} Quos interrogans, Numquid, ait, nostis Laban filium Nachor? Dixerunt: Novimus.
{29:5} And questioning them, he said, “Do you know Laban, the son of Nahor?” They said, “We know him.”
{29:6} Sanusne est? inquit: Valet, inquiunt: et ecce Rachel filia eius venit cum grege suo.
{29:6} He said, “Is he well?” “He is very well,” they said. “And behold, his daughter Rachel approaches with his flock.”
{29:7} Dixitque Iacob: Adhuc multum diei superest, nec est tempus ut reducantur ad caulas greges: date ante potum ovibus, et sic eas ad pastum reducite.
{29:7} And Jacob said, “There is still much daylight remaining, and it is not time to return the flocks to the sheepfold. Give the sheep to drink first, and then lead them back to pasture.”
{29:8} Qui responderunt: Non possumus, donec omnia pecora congregentur, et amoveamus lapidem de ore putei, ut adaquemus greges.
{29:8} They responded, “We cannot, until all the animals are gathered together and we remove the stone from the mouth of the well, so that we may water the flocks.”
{29:9} Adhuc loquebantur, et ecce Rachel veniebat cum ovibus patris sui: nam gregem ipsa pascebat.
{29:9} They were still speaking, and behold, Rachel arrived with her father’s sheep; for she pastured the flock.
{29:10} Quam cum vidisset Iacob, et sciret consobrinam suam, ovesque Laban avunculi sui: amovit lapidem quo puteus claudebatur.
{29:10} When Jacob had seen her, and he realized that she was his maternal first cousin, and that these were the sheep of his uncle Laban, he removed the stone which closed the well.
{29:11} Et adaquato grege, osculatus est eam: et elevata voce flevit,
{29:11} And having watered the flock, he kissed her. And lifting up his voice, he wept.
{29:12} et indicavit ei quod frater esset patris sui, et filius Rebeccæ: at illa festinans nunciavit patri suo.
{29:12} And he revealed to her that he was a brother of her father, and the son of Rebekah. And so, hurrying, she announced it to her father.
~ This is one of very many examples where ‘brother’ is used more loosely in Scripture. Jacob was not the brother or Laban, but rather a close male relative, i.e. a brother in the broader sense of the word.
{29:13} Qui cum audisset venisse Iacob filium sororis suæ, cucurrit obviam ei: complexusque eum, et in oscula ruens, duxit in domum suam. Auditis autem causis itineris,
{29:13} And when he had heard that Jacob, his sister’s son, had arrived, he ran to meet him. And embracing him, and kissing him heartily, he brought him into his house. But when he had heard the reasons for his journey,
{29:14} respondit: Os meum es, et caro mea. Et postquam impleti sunt dies mensis unius,
{29:14} he responded, “You are my bone and my flesh.” And after the days of one month were completed,
{29:15} dixit ei: Num quia frater meus es, gratis servies mihi? dic quid mercedis accipias.
{29:15} he said to him: “Though you are my brother, will you serve me for nothing? Tell me what wages you would accept.”
{29:16} Habebat vero duas filias, nomen maioris Lia: minor vero appellabatur Rachel.
{29:16} In truth, he had two daughters: the name of the elder was Leah; and truly the younger was called Rachel.
{29:17} Sed Lia lippis erat oculis: Rachel decora facie, et venusto aspectu.
{29:17} But while Leah was bleary-eyed, Rachel had an elegant appearance and was attractive to behold.
{29:18} Quam diligens Iacob, ait: Serviam tibi pro Rachel filia tua minore, septem annis.
{29:18} And Jacob, loving her, said, “I will serve you for seven years, for your younger daughter Rachel.”
{29:19} Respondit Laban: Melius est ut tibi eam dem quam alteri viro, mane apud me.
{29:19} Laban responded, “It is better that I give her to you than to another man; remain with me.”
{29:20} Servivit ergo Iacob pro Rachel septem annis: et videbantur illi pauci dies præ amoris magnitudine.
{29:20} Therefore, Jacob served for seven years for Rachel. And these seemed like only a few days, because of the greatness of love.
{29:21} Dixitque ad Laban: Da mihi uxorem meam: quia iam tempus impletum est, ut ingrediar ad illam.
{29:21} And he said to Laban, “Give my wife to me. For now the time has been fulfilled, so that I may go in to her.”
{29:22} Qui vocatis multis amicorum turbis ad convivium, fecit nuptias.
{29:22} And he, having called a great crowd of his friends to the feast, agreed to the marriage.
{29:23} Et vespere Liam filiam suam introduxit ad eum,
{29:23} And at night, he brought in his daughter Leah to him,
{29:24} dans ancillam filiæ, Zelpham nomine. Ad quam cum ex more Iacob fuisset ingressus, facto mane vidit Liam:
{29:24} giving his daughter a handmaid named Zilpah. After Jacob had gone in to her, according to custom, when morning had arrived, he saw Leah.
{29:25} et dixit ad socerum suum: Quid est quod facere voluisti? nonne pro Rachel servivi tibi? quare imposuisti mihi?
{29:25} And he said to his father-in-law, “What is it that you intended to do? Did I not serve you for Rachel? Why have you deceived me?”
{29:26} Respondit Laban: Non est in loco nostro consuetudinis, ut minores ante tradamus ad nuptias.
{29:26} Laban responded, “It is not the practice in this place to give the younger in marriage first.
{29:27} Imple hebdomadam dierum huius copulæ: et hanc quoque dabo tibi pro opere quo serviturus es mihi septem annis aliis.
{29:27} Complete a week of days with this mating. And then I will give this one to you also, for the service that you will provide to me for another seven years.”
{29:28} Acquievit placito: et hebdomada transacta, Rachel duxit uxorem:
{29:28} He agreed to his pleading. And after the week had passed, he took Rachel as a wife.
{29:29} cui pater servam Balam tradiderat.
{29:29} To her, the father had given Bilhah as her servant.
{29:30} Tandemque potitus optatis nuptiis, amorem sequentis priori prætulit, serviens apud eum septem annis aliis.
{29:30} And, having at last obtained the marriage he desired, he preferred the love of the latter before the former, and he served with him another seven years.
{29:31} Videns autem Dominus quod despiceret Liam, aperuit vulvam eius, sorore sterili permanente.
{29:31} But the Lord, seeing that he despised Leah, opened her womb, but her sister remained barren.
{29:32} Quæ conceptum genuit filium, vocavitque nomen eius Ruben, dicens: Vidit Dominus humilitatem meam, nunc amabit me vir meus.
{29:32} Having conceived, she gave birth to a son, and she called his name Reuben, saying: “The Lord saw my humiliation; now my husband will love me.”
{29:33} Rursumque concepit et peperit filium, et ait: Quoniam audivit me Dominus haberi contemptui, dedit etiam istum mihi. Vocavitque nomen eius Simeon.
{29:33} And again she conceived and bore a son, and she said, “Because the Lord heard that I was treated with contempt, he has also given this one to me.” And she called his name Simeon.
{29:34} Concepitque tertio, et genuit alium filium: dixitque: Nunc quoque copulabitur mihi maritus meus, eo quod pepererim ei tres filios: et idcirco appellavit nomen eius, Levi.
{29:34} And she conceived a third time, and she gave birth to another son, and she said: “Now likewise my husband will unite with me, because I have borne him three sons.” And because of this, she called his name Levi.
{29:35} Quarto concepit, et peperit filium, et ait: Modo confitebor Domino. Et ob hoc vocavit eum, Iudam: cessavitque parere.
{29:35} A fourth time she conceived and bore a son, and she said, “Only now will I confess to the Lord.” And for this reason, she called him Judah. And she ceased from child-bearing.
{30:1} Cernens autem Rachel quod infecunda esset, invidit sorori suæ, et ait marito suo: Da mihi liberos, alioquin moriar.
{30:1} Then Rachel, discerning that she was infertile, envied her sister, and so she said to her husband, “Give me children, otherwise I will die.”
{30:2} Cui iratus respondit Iacob: Num pro Deo ego sum, qui privavit te fructu ventris tui?
{30:2} Jacob, being angry, responded to her, “Am I in the place of God, who has deprived you of the fruit of your womb?”
{30:3} At illa: Habeo, inquit, famulam Balam: ingredere ad illam, ut pariat super genua mea, et habeam ex illa filios.
{30:3} But she said: “I have a handmaid Bilhah. Go in to her, so that she may give birth upon my knees, and I may have sons by her.”
{30:4} Deditque illi Balam in coniugium:
{30:4} And she gave him Bilhah in marriage.
{30:5} quæ, ingresso ad se viro, concepit, et peperit filium.
{30:5} And when her husband had gone in to her, she conceived and bore a son.
{30:6} Dixitque Rachel: Iudicavit mihi Dominus, et exaudivit vocem meam, dans mihi filium. Et idcirco appellavit nomen eius, Dan.
{30:6} And Rachel said, “The Lord has judged for me, and he has heeded my voice, giving me a son.” And because of this, she called his name Dan.
{30:8} pro quo ait Rachel: Comparavit me Deus cum sorore mea, et invalui: vocavitque eum, Nephthali.
{30:8} about whom Rachel said, “God has compared me with my sister, and I have prevailed.” And she called him Naphtali.
{30:9} Sentiens Lia quod parere desiisset, Zelpham ancillam suam marito tradidit.
{30:9} Leah, perceiving that she had desisted from child-bearing, delivered Zilpah, her handmaid, to her husband.
{30:10} Qua post conceptum edente filium,
{30:10} And she, after having borne a son with difficulty,
~ The word ‘edente’ is a concatenation of two words ‘e’ meaning ‘out of’ or ‘on account of,’ and ‘dente’ referring to teeth. The word ‘dente’ is also used figuratively to refer to something that causes one to grit one’s teeth, such as a difficult circumstance. In this case, in the context of pregnancy and child-bearing, the term ‘edente’ means that the pregnancy and birth of this child was difficult.
~ Also, in this case, the term ‘conceptum’ refers to the entire process of conception, pregnancy, and birthing.
{30:11} dixit: Feliciter. Et idcirco vocavit nomen eius, Gad.
{30:11} said: “Happiness!” And for this reason, she called his name Gad.
{30:12} Peperit quoque Zelpha alterum.
{30:12} Likewise, Zilpah bore another.
{30:13} Dixitque Lia: Hoc pro beatitudine mea: Beatam quippe me dicent mulieres. Propterea appellavit eum, Aser.
{30:13} And Leah said, “This one is for my happiness. Indeed, women will call me blessed.” Because of this, she called him Asher.
{30:14} Egressus autem Ruben tempore messis triticeæ in agrum, reperit mandragoras: quas matri Liæ detulit. Dixitque Rachel: Da mihi partem de mandragoris filii tui.
{30:14} Then Reuben, going out into the field at the time of the wheat harvest, found mandrakes. These he brought to his mother Leah. And Rachel said, “Give me a portion of your son’s mandrakes.”
{30:15} Illa respondit: Parumne tibi videtur quod præripueris maritum mihi, nisi etiam mandragoras filii mei tuleris? Ait Rachel: Dormiat tecum hac nocte pro mandragoris filii tui.
{30:15} She responded, “Does it seem like such a small matter to you, that you have usurped from me my husband, unless you will also take my son’s mandrakes?” Rachel said, “He will sleep with you this night because of your son’s mandrakes.”
~ The word ‘praeripueris’ in this context refers to Rachel usurping Leah’s place as wife, for Leah was his first wife, but Rachel was first in his heart. The mandrake is a plant with a narcotic and soporific effect.
{30:16} Redeuntique ad vesperam Iacob de agro, egressa est in occursum eius Lia, et ad me, inquit, intrabis: quia mercede conduxi te pro mandragoris filii mei. Dormivitque cum ea nocte illa.
{30:16} And when Jacob returned from the field in the evening, Leah went out to meet him, and she said, “You will enter to me, because I have hired you for the reward of my son’s mandrakes.” And he slept with her that night.
{30:17} Et exaudivit Deus preces eius: concepitque et peperit filium quintum,
{30:17} And God heard her prayers. And she conceived and bore a fifth son.
{30:18} et ait: Dedit Deus mercedem mihi, quia dedi ancillam meam viro meo. Appellavitque nomen eius, Issachar.
{30:18} And she said, “God has given a reward to me, because I gave my handmaid to my husband.” And she called his name Issachar.
{30:19} Rursum Lia concipiens, peperit sextum filium,
{30:19} Conceiving again, Leah bore a sixth son.
{30:20} et ait: Dotavit me Deus dote bona: etiam hac vice mecum erit maritus meus, eo quod genuerim ei sex filios: et idcirco appellavit nomen eius, Zabulon.
{30:20} And she said: “God has endowed me with a good dowry. And now, at this turn, my husband will be with me, because I have conceived six sons for him.” And therefore she called his name Zebulun.
{30:21} Post quem peperit filiam, nomine Dinam.
{30:21} After him, she bore a daughter, named Dinah.
{30:22} Recordatus quoque Dominus Rachelis, exaudivit eam, et aperuit vulvam eius.
{30:22} The Lord, likewise remembering Rachel, heeded her and opened her womb.
{30:23} Quæ concepit, et peperit filium, dicens: Abstulit Deus opprobrium meum.
{30:23} And she conceived and bore a son, saying, “God has taken away my reproach.”
{30:24} Et vocavit nomen eius, Ioseph, dicens: Addat mihi Dominus filium alterum.
{30:24} And she called his name Joseph, saying, “The Lord has added to me another son.”
{30:25} Nato autem Ioseph, dixit Iacob socero suo: Dimitte me ut revertar in patriam, et ad terram meam.
{30:25} But when Joseph was born, Jacob said to his father-in-law: “Release me, so that I may return to my native country and to my land.
~ The word ‘patriam’ might also be translated as ‘fatherland.’
{30:26} Da mihi uxores, et liberos meos, pro quibus servivi tibi, ut abeam: tu nosti servitutem qua servivi tibi.
{30:26} Give me my wives, and my children, for whom I have served you, so that I may depart. You know the servitude with which I have served you.”
{30:27} Ait illi Laban: Inveniam gratiam in conspectu tuo: experimento didici, quia benedixerit mihi Deus propter te:
{30:27} Laban said to him: “May I find grace in your sight. I have learned by experience that God has blessed me because of you.
{30:28} constitue mercedem tuam quam dem tibi.
{30:28} Choose your wages, which I will give you.”
{30:29} At ille respondit: Tu nosti quomodo servierim tibi, et quanta in manibus meis fuerit possessio tua.
{30:29} But he responded: “You know how I have served you, and how great your possession became in my hands.
{30:30} Modicum habuisti antequam venirem ad te, et nunc dives effectus es: benedixitque tibi Dominus ad introitum meum. Iustum est igitur ut aliquando provideam etiam domui meæ.
{30:30} You had little before I came to you, and now you have achieved riches. And the Lord has blessed you since my arrival. It is just, therefore, that at some time I also should provide for my own house.”
{30:31} Dixitque Laban: Quid tibi dabo? At ille ait: Nihil volo: sed si feceris quod postulo, iterum pascam, et custodiam pecora tua.
{30:31} And Laban said, “What shall I give to you?” But he said, “I want nothing. But if you will do what I ask, I will feed and guard your sheep again.
{30:32} Gyra omnes greges tuos, et separa cunctas oves varias, et sparso vellere; quodcumque furvum, et maculosum, variumque fuerit, tam in ovibus quam in capris, erit merces mea.
{30:32} Go around through all your flocks and separate all the sheep of variegated or spotted fleece; and whatever will be darkened or blemished or variegated, as much among the sheep as among the goats, will be my wages.
{30:33} Respondebitque mihi cras iustitia mea, quando placiti tempus advenerit coram te: et omnia quæ non fuerint varia, et maculosa, et furva, tam in ovibus quam in capris, furti me arguent.
{30:33} And my justice will answer on my behalf tomorrow, when the time of settlement arrives before you. And all that is not variegated or blemished or darkened, as much among the sheep as among the goats, these will prove me to be a thief.”
{30:34} Dixitque Laban: Gratum habeo quod petis.
{30:34} And Laban said, “I hold favor for this request.”
{30:35} Et separavit in die illa capras, et oves, et hircos, et arietes varios, atque maculosos: cunctum autem gregem unicolorem, id est albi, et nigri velleris, tradidit in manu filiorum suorum.
{30:35} And on that day he separated the she-goats, and the sheep, and the he-goats, and the rams with variegations or with blemishes. But every one of the flock which was of one color, that is, of white or of black fleece, he delivered into the hands of his sons.
{30:36} Et posuit spatium itineris trium dierum inter se et generum, qui pascebat reliquos greges eius.
{30:36} And he established a distance of three days journey between himself and his son-in-law, who pastured the remainder of his flock.
{30:37} Tollens ergo Iacob virgas populeas virides, et amygdalinas, et ex platanis, ex parte decorticavit eas: detractisque corticibus, in his, quæ spoliata fuerant, candor apparuit: illa vero quæ integra fuerant, viridia permanserunt: atque in hunc modum color effectus est varius.
{30:37} Then Jacob, taking green branches of poplar, and almond, and sycamore trees, debarked them in part. And when the bark was pulled off, in the parts that were stripped, there appeared whiteness, yet the parts that were left whole, remained green. And so, in this way the color was made variegated.
{30:38} Posuitque eas in canalibus, ubi effundebatur aqua: ut cum venissent greges ad bibendum, ante oculos haberent virgas, et in aspectu earum conciperent.
{30:38} And he placed them in the troughs, where the water was poured out, so that when the flocks had arrived to drink, they would have the branches before their eyes, and in their sight they might conceive.
{30:39} Factumque est ut in ipso calore coitus, oves intuerentur virgas, et parerent maculosa, et varia, et diverso colore respersa.
{30:39} And it happened that, in the very heat of joining together, the sheep looked upon the branches, and they bore the blemished and the variegated, those speckled with diverse color.
{30:40} Divisitque gregem Iacob, et posuit virgas in canalibus ante oculos arietum: erant autem alba et nigra quæque, Laban: cetera vero, Iacob, separatis inter se gregibus.
{30:40} And Jacob divided the flock, and he set the branches in the troughs before the eyes of the rams. Now whatever was white or black belonged to Laban, but, in truth, the others belonged to Jacob, for the flocks were dispersed among one another.
{30:41} Igitur quando primo tempore ascendebantur oves, ponebat Iacob virgas in canalibus aquarum ante oculos arietum et ovium, ut in earum contemplatione conciperent:
{30:41} Therefore, when the first to arrive were climbing on the ewes, Jacob placed the branches in the troughs of water before the eyes of the rams and the sheep, so that they might conceive while they were gazing upon them.
{30:42} quando vero serotina admissura erat, et conceptus extremus, non ponebat eas. Factaque sunt ea quæ erant serotina, Laban: et quæ primi temporis, Iacob.
{30:42} Yet when the late arrivals and the last to conceive were let in, he did not place these. And so those that arrived late became Laban’s, and those that arrived first became Jacob’s.
{30:43} Ditatusque est homo ultra modum, et habuit greges multos, ancillas et servos, camelos et asinos.
{30:43} And the man was enriched beyond limit, and he had many flocks, women servants and men servants, camels and donkeys.
{31:1} Postquam autem audivit verba filiorum Laban dicentium: Tulit Iacob omnia quæ fuerunt patris nostri, et de illius facultate ditatus, factus est inclytus:
{31:1} But afterwards, he heard the words of the sons of Laban, saying, “Jacob has taken all that was our father’s, and being enlarged by his ability, he has become famous.”
{31:2} animadvertit quoque faciem Laban, quod non esset erga se sicut heri et nudiustertius,
{31:2} Likewise, he observed that Laban’s face was not the same toward him as it was yesterday and the day before.
{31:3} maxime dicente sibi Domino: Revertere in terram patrum tuorum, et ad generationem tuam, eroque tecum.
{31:3} Most importantly, the Lord was saying to him, “Return to the land of your fathers and to your generation, and I will be with you.”
{31:4} Misit, et vocavit Rachel et Liam in agrum, ubi pascebat greges,
{31:4} He sent and called for Rachel and Leah, in the field where he pastured the flocks,
{31:5} dixitque eis: Video faciem patris vestri quod non sit erga me sicut heri, et nudiustertius: Deus autem patris mei fuit mecum.
{31:5} and he said to them: “I see that your father’s face is not the same toward me as it was yesterday and the day before. But the God of my father has been with me.
{31:6} Et ipsæ nostis quod totis viribus meis servierim patri vestro.
{31:6} And you know that I have served your father with all my strength.
{31:7} Sed et pater vester circumvenit me, et mutavit mercedem meam decem vicibus: et tamen non dimisit eum Deus ut noceret mihi.
{31:7} Even so, your father has circumvented me, and he has changed my wages ten times. And yet God has not permitted him to harm me.
{31:8} Si quando dixit: Variæ erunt mercedes tuæ: pariebant omnes oves varios fœtus. Quando vero econtrario ait: Alba quæque accipies pro mercede: omnes greges alba pepererunt.
{31:8} Whenever he said, ‘The speckled will be your wages,’ all the sheep gave birth to speckled newborns. Yet truly, when he said the contrary, ‘You will take whatever is white for your wages,’ all the flocks gave birth to white ones.
{31:9} Tulitque Deus substantiam patris vestri, et dedit mihi.
{31:9} And it is God who has taken your father’s substance and given it to me.
{31:10} Postquam enim conceptus ovium tempus advenerat, levavi oculos meos, et vidi in somnis ascendentes mares super feminas, varios et maculosos, et diversorum colorum.
{31:10} For after the time had arrived for the ewes to conceive, I lifted up my eyes, and I saw in my sleep that the males climbing on the females were of variegated, and spotted, and diverse colors.
{31:11} Dixitque Angelus Dei ad me in somnis: Iacob? Et ego respondi: Adsum.
{31:11} And the Angel of God said to me in my sleep, ‘Jacob.’ And I responded, ‘Here I am.’
{31:12} Qui ait: Leva oculos tuos, et vide universos masculos ascendentes super feminas, varios, maculosos, atque respersos. Vidi enim omnia quæ fecit tibi Laban.
{31:12} And he said: ‘Lift up your eyes, and see that all the males climbing on the females are variegated, spotted, and also speckled. For I have seen all that Laban has done to you.
{31:13} Ego sum Deus Bethel, ubi unxisti lapidem, et votum vovisti mihi. Nunc ergo surge, et egredere de terra hac, revertens in terram nativitatis tuæ.
{31:13} I am the God of Bethel, where you anointed the stone and made a vow to me. Now therefore arise, and depart from this land, returning to the land of your nativity.’ ”
~ The Angel says, ‘I am the God of Bethel....’ because the Angel was sent to convey God’s words to Jacob. In ancient times, when one wanted to convey a message to someone, one would send another person, usually a youth, to that someone to repeat your words to them. So it made perfect sense to Jacob that God would send an Angel (a messenger of God) convey a message by repeating God’s words to Jacob.
{31:14} Responderuntque Rachel et Lia: Numquid habemus residui quidquam in facultatibus, et hereditate domus patris nostri?
{31:14} And Rachel and Leah responded: “Have we anything left behind among the resources and inheritance of our father’s house?
{31:15} Nonne quasi alienas reputavit nos, et vendidit, comeditque pretium nostrum?
{31:15} Has he not considered us as foreigners, and sold us, and consumed our price?
{31:16} Sed Deus tulit opes patris nostri, et eas tradidit nobis, ac filiis nostris: unde omnia quæ præcepit tibi Deus, fac.
{31:16} But God has taken our father’s riches and handed these to us and to our sons. Therefore, do all that God has instructed you.”
{31:17} Surrexit itaque Iacob, et impositis liberis, ac coniugibus suis super camelos, abiit.
{31:17} And so Jacob rose up, and having placed the children and his wives upon camels, he went forth.
{31:18} Tulitque omnem substantiam suam, et greges, et quidquid in Mesopotamia acquisierat, pergens ad Isaac patrem suum in terram Chanaan.
{31:18} And he took all his substance and flocks, and whatever he had acquired in Mesopotamia, and he journeyed to his father Isaac, in the land of Canaan.
{31:19} Eo tempore ierat Laban ad tondendas oves, et Rachel furata est idola patris sui.
{31:19} At that time, Laban had gone to shear the sheep, and so Rachel stole her father’s idols.
{31:20} Noluitque Iacob confiteri socero suo quod fugeret.
{31:20} And Jacob was not willing to confess to his father-in-law that he was fleeing.
{31:21} Cumque abiisset tam ipse quam omnia quæ iuris sui erant, et amne transmisso pergeret contra Montem Galaad,
{31:21} And when he had gone away with all such things that were justly his, and, having crossed the river, was continuing on toward Mount Gilead,
{31:22} nunciatum est Laban die tertio quod fugeret Iacob.
{31:22} it was reported to Laban on the third day that Jacob had fled.
{31:23} Qui, assumptis fratribus suis, persecutus est eum diebus septem: et comprehendit eum in Monte Galaad.
{31:23} And taking his brothers with him, he pursued him for seven days. And he overtook him at Mount Gilead.
{31:24} Viditque in somnis dicentem sibi Deum: Cave ne quidquam aspere loquaris contra Iacob.
{31:24} And he saw in a dream, God saying to him, “Beware that you not speak anything harsh against Jacob.”
{31:25} Iamque Iacob extenderat in monte tabernaculum: cumque ille consecutus fuisset eum cum fratribus suis, in eodem Monte Galaad fixit tentorium.
{31:25} And now Jacob had pitched his tent at the mountain. And when he, with his brothers, had overtaken him, he set his tent at the same place at Mount Gilead.
{31:26} Et dixit ad Iacob: Quare ita egisti, ut clam me abigeres filias meas quasi captivas gladio?
{31:26} And he said to Jacob: “Why have you acted this way, departing from me in secret, with my daughters like captives of the sword?
{31:27} Cur ignorante me fugere voluisti, nec indicare mihi, ut prosequerer te cum gaudio, et canticis, et tympanis, et citharis?
{31:27} Why would you want to flee without my knowledge and without telling me, though I might have led you forward with gladness, and songs, and timbrels, and lyres?
{31:28} Non es passus ut oscularer filios meos et filias: stulte operatus es: et nunc quidem
{31:28} You have not permitted me to kiss my sons and daughters. You have acted foolishly. And now, indeed,
{31:29} valet manus mea reddere tibi malum: sed Deus patris vestri heri dixit mihi: Cave ne loquaris contra Iacob quidquam durius.
{31:29} my hand has power to repay you with harm. But the God of your father said to me yesterday, ‘Beware that you not speak anything stern against Jacob.’
{31:30} Esto, ad tuos ire cupiebas, et desiderio erat tibi domus patris tui: cur furatus es deos meos?
{31:30} It may be that you desired to go to your own, and that you longed for the house of your father. But why have you stolen my gods?”
{31:31} Respondit Iacob: Quod inscio te profectus sum, timui ne violenter auferres filias tuas.
{31:31} Jacob answered: “I set out, unknown to you, because I feared that you might take away your daughters by violence.
{31:32} Quod autem furti me arguis: apud quemcumque inveneris deos tuos, necetur coram fratribus nostris. Scrutare, quidquid tuorum apud me inveneris, et aufer. Hæc dicens, ignorabat quod Rachel furata esset idola.
{31:32} But, since you accuse me of theft, with whomever you will find your gods, let him be slain in the sight of our brothers. Search; anything of yours that you will find with me, take it away.” Now when he said this, he did not know that Rachel had stolen the idols.
{31:33} Ingressus itaque Laban tabernaculum Iacob et Liæ, et utriusque famulæ, non invenit. Cumque intrasset tentorium Rachelis,
{31:33} And so Laban, entering the tent of Jacob, and of Leah, and of both the handmaids, did not find them. And when he had entered the tent of Rachel,
{31:34} illa festinans abscondit idola subter stramenta cameli, et sedit desuper: scrutantique omne tentorium, et nihil invenienti,
{31:34} she quickly hid the idols under the camel’s bedding, and she sat upon them. And when he had searched the entire tent and found nothing,
{31:35} ait: Ne irascatur dominus meus quod coram te assurgere nequeo: quia iuxta consuetudinem feminarum nunc accidit mihi. Sic delusa solicitudo quærentis est.
{31:35} she said: “Do not be angry, my lord, that I am unable to rise up in your sight, because it has now happened to me according to the custom of women.” So his careful search was thwarted.
{31:36} Tumensque Iacob, cum iurgio ait: Quam ob culpam meam, et ob quod peccatum meum sic exarsisti post me,
{31:36} And Jacob, being inflated, said with contention: “For which fault of mine, or for what sin of mine, have you become so enraged against me
{31:37} et scrutatus es omnem supellectilem meam? Quid invenisti de cuncta substantia domus tuæ? pone hic coram fratribus meis, et fratribus tuis, et iudicent inter me, et te.
{31:37} and searched all the items of my house? What have you found from all the substance of your house? Place it here before my brothers, and your brothers, and let them judge between me and you.
{31:38} Idcirco viginti annis fui tecum? oves tuæ et capræ steriles non fuerunt, arietes gregis tui non comedi:
{31:38} For what reason have I been with you for twenty years? Your ewes and she-goats were not barren; the rams of your flocks I did not consume.
{31:39} nec captum a bestia ostendi tibi, ego damnum omne reddebam: quidquid furto peribat, a me exigebas:
{31:39} Neither did I reveal to you what was seized by the wild beast. I replaced all that was damaged. Whatever was lost by theft, you collected it from me.
{31:40} die noctuque æstu urebar, et gelu, fugiebatque somnus ab oculis meis.
{31:40} Day and night, I was burned by heat and by frost, and sleep fled from my eyes.
{31:41} Sicque per viginti annos in domo tua servivi tibi, quatuordecim pro filiabus, et sex pro gregibus tuis: immutasti quoque mercedem meam decem vicibus.
{31:41} And in this way, for twenty years, I have served you in your house: fourteen for your daughters, and six for your flocks. You have also changed my wages ten times.
{31:42} Nisi Deus patris mei Abraham, et timor Isaac affuisset mihi, forsitan modo nudum me dimisisses: afflictionem meam et laborem manuum mearum respexit Deus, et arguit te heri.
{31:42} If the God of my father Abraham and the fear of Isaac had not been close to me, perhaps by now you would have sent me away naked. But God looked kindly on my affliction and the labor of my hands, and he rebuked you yesterday.”
{31:43} Respondit ei Laban: Filiæ meæ et filii, et greges tui, et omnia quæ cernis, mea sunt: quid possum facere filiis et nepotibus meis?
{31:43} Laban answered him: “My daughters and sons, and your flocks, and all that you discern are mine. What can I do to my sons and grandchildren?
{31:44} Veni ergo, et ineamus fœdus: ut sit in testimonium inter me et te.
{31:44} Come, therefore, let us enter into a pact, so that it may be a testimony between me and you.”
{31:45} Tulit itaque Iacob lapidem, et erexit illum in titulum:
{31:45} And so Jacob took a stone, and he set it up as a memorial.
{31:46} dixitque fratribus suis: Afferte lapides. Qui congregantes fecerunt tumulum, comederuntque super eum:
{31:46} And he said to his brothers, “Bring stones.” And they, gathering together stones, made a tomb, and they ate upon it.
{31:47} quem vocavit Laban Tumulum Testis: et Iacob, Acervum Testimonii, uterque iuxta proprietatem linguæ suæ.
{31:47} And Laban called it, ‘Tomb of Witness,’ and Jacob, ‘Pile of Testimony;’ each of them according to the fitness of his own language.
~ Here is a verse whereby the Bible comments on its own translation, permitting an event to be described with varied wording, as best fits the language into which it is translated. Also, note that what each one chooses to call it reveals his attitude towards the agreement. Laban’s ‘tumulum’ can be translated as ‘tomb’ (cf. Job 10:19). Laban was losing his daughters, flocks, and son-in-law (a valuable employee); this loss was like a kind of death to him. But Jacob thought little of this agreement, for it was merely an agreement to let him have what was already justly his. So he calls it ‘acervum,’ which means ‘little hill’ or ‘pile’ or ‘heap.’
{31:48} Dixitque Laban: Tumulus iste erit testis inter me et te hodie: et idcirco appellatum est nomen eius Galaad, id est, Tumulus Testis.
{31:48} And Laban said: “This tomb will be a witness between me and you this day.” (And for this reason, its name has been called Gilead, that is, ‘Tomb of Witness.’)
{31:49} Intueatur et iudicet Dominus inter nos quando recesserimus a nobis,
{31:49} “May the Lord consider and judge between us, when we will have withdrawn from one another.
{31:50} si afflixeris filias meas, et si introduxeris alias uxores super eas: nullus sermonis nostri testis est absque Deo, qui præsens respicit.
{31:50} If you afflict my daughters, and if you bring in other wives over them, no one is a witness of our words except God, who understands beforehand.”
~ The verb ‘respicit’ does not merely mean ‘to see.’ It means to see and understand, or to look with the intention of understanding. And the word ‘praesens’ is the word ‘sens’ (a form of the verb ‘to be’) and the prefix ‘prae’ which means ‘before.’ As a phrase taken as a whole, and in this context, ‘præsens respicit’ means to understand beforehand.
{31:51} Dixitque rursus ad Iacob: En tumulus hic, et lapis quem erexi inter me et te,
{31:51} And again he said to Jacob. “Lo, this tomb and the stone that I have set up between me and you,
{31:52} testis erit: tumulus, inquam, iste et lapis sint in testimonium, si aut ego transiero illum pergens ad te, aut tu præterieris, malum mihi cogitans.
{31:52} will be a witness. This tomb,” I say, “and the stone, they are for testimony, in case either I cross beyond it going toward you, or you cross beyond it thinking to harm me.
{31:53} Deus Abraham, et Deus Nachor iudicet inter nos, Deus patris eorum. Iuravit ergo Iacob per timorem patris sui Isaac:
{31:53} May the God of Abraham, and the God of Nahor, the God of their father, judge between us.” Therefore, Jacob swore by the fear of his father Isaac.
{31:54} immolatisque victimis in monte, vocavit fratres suos ut ederent panem. Qui cum comedissent, manserunt ibi.
{31:54} And after he had immolated sacrifices on the mountain, he called his brothers to eat bread. And when they had eaten, they lodged there.
{31:55} Laban vero de nocte consurgens, osculatus est filios, et filias suas, et benedixit illis: reversusque est in locum suum.
{31:55} In truth, Laban rose up in the night, and he kissed his sons and daughters, and he blessed them. And he returned to his place.
{32:1} Iacob quoque abiit itinere quo cœperat: fueruntque ei obviam Angeli Dei.
{32:1} Likewise, Jacob continued on the journey that he had begun. And the Angels of God met him.
{32:2} Quos cum vidisset, ait: Castra Dei sunt hæc. Et appellavit nomen loci illius Mahanaim, id est, Castra.
{32:2} When he had seen them, he said, “These are the Encampments of God.” And he called the name of that place Mahanaim, that is, ‘Encampments.’
{32:3} Misit autem et nuncios ante se ad Esau fratrem suum in terram Seir, in regionem Edom:
{32:3} Then he also sent messengers before him to his brother Esau, in the land of Seir, in the region of Edom.
{32:4} præcepitque eis, dicens: Sic loquimini domino meo Esau: Hæc dicit frater tuus Iacob: Apud Laban peregrinatus sum, et fui usque in præsentem diem.
{32:4} And he instructed them, saying: “You shall speak in this way to my lord Esau: ‘Your brother Jacob says these things: “I have sojourned with Laban, and I have been with him until the present day.
{32:5} Habeo boves, et asinos, et oves, et servos, et ancillas: mittoque nunc legationem ad dominum meum, ut inveniam gratiam in conspectu tuo.
{32:5} I have oxen, and donkeys, and sheep, and men servants, and women servants. And now I send an ambassador to my lord, so that I may find favor in your sight.” ’ ”
{32:6} Reversique sunt nuncii ad Iacob, dicentes: Venimus ad Esau fratrem tuum, et ecce properat tibi in occursum cum quadringentis viris.
{32:6} And the messengers returned to Jacob, saying, “We went to your brother Esau, and behold, he rushes to meet you with four hundred men.”
{32:7} Timuit Iacob valde: et perterritus divisit populum qui secum erat, greges quoque et oves et boves, et camelos in duas turmas,
{32:7} Jacob was very afraid. And in his terror, he divided the people who were with him, likewise the flocks, and the sheep, and the oxen, and the camels, into two companies,
{32:8} dicens: Si venerit Esau ad unam turmam, et percusserit eam, alia turma, quæ relicta est, salvabitur.
{32:8} saying: “If Esau goes to one company, and strikes it, the other company, which is left behind, will be saved.”
{32:9} Dixitque Iacob: Deus patris mei Abraham, et Deus patris mei Isaac: Domine qui dixisti mihi: Revertere in terram tuam, et in locum nativitatis tuæ, et benefaciam tibi:
{32:9} And Jacob said: “God of my father Abraham, and God of my father Isaac, O Lord who said to me: ‘Return to your land, and to the place of your nativity, and I will do well for you.’
{32:10} minor sum cunctis miserationibus tuis, et veritate tua quam explevisti servo tuo. In baculo meo transivi Iordanem istum: et nunc cum duabus turmis regredior.
{32:10} I am less than any of your compassions and your truth, which you have fulfilled to your servant. With my staff I crossed over this Jordan. And now I go back with two companies.
{32:11} Erue me de manu fratris mei Esau, quia valde eum timeo: ne forte veniens percutiat matrem cum filiis.
{32:11} Rescue me from the hand of my brother Esau, for I am very afraid of him, lest perhaps he may come and strike down the mother with the sons.
{32:12} Tu locutus es quod benefaceres mihi, et dilatares semen meum sicut arenam maris, quæ præ multitudine numerari non potest.
{32:12} You did say that you would do well by me, and that you would expand my offspring like the sand of the sea, which, because of its multitude, cannot be numbered.”
{32:13} Cumque dormisset ibi nocte illa, separavit de his quæ habebat, munera Esau fratri suo,
{32:13} And when he had slept there that night, he separated, from the things that he had, gifts for his brother Esau:
{32:14} capras ducentas, hircos viginti, oves ducentas, et arietes viginti,
{32:14} two hundred she-goats, twenty he-goats, two hundred ewes, and twenty rams,
{32:15} camelos fœtas cum pullis suis triginta, vaccas quadraginta, et tauros viginti, asinas viginti, et pullos earum decem.
{32:15} thirty milking camels with their young, forty cows, and twenty bulls, twenty she-donkeys, and ten of their young.
{32:16} Et misit per manus servorum suorum singulos seorsum greges, dixitque pueris suis: Antecedite me, et sit spatium inter gregem et gregem.
{32:16} And he sent them by the hands of his servants, each flock separately, and he said to his servants: “Pass before me, and let there be a space between flock and flock.”
{32:17} Et præcepit priori, dicens: Si obvium habueris fratrem meum Esau, et interrogaverit te, Cuius es? aut, Quo vadis? aut, Cuius sunt ista quæ sequeris?
{32:17} And he instructed the first, saying: “If you happen to meet my brother Esau, and he questions you: “Whose are you?” or, “Where are you going?” or, “Whose are these which follow you?”
{32:18} respondebis: Servi tui Iacob, munera misit domino meo Esau: ipse quoque post nos venit.
{32:18} you shall respond: “Your servant Jacob’s. He has sent them as a gift to my lord Esau. And he is also coming after us.”
{32:19} Similiter dedit mandata secundo, et tertio, et cunctis qui sequebantur greges, dicens: Iisdem verbis loquimini ad Esau, cum inveneritis eum.
{32:19} Similarly, he gave orders to the second, and the third, and to all who followed the flocks, saying: “Speak these same words to Esau, when you find him.
{32:20} Et addetis: Ipse quoque servus tuus Iacob iter nostrum insequitur: dixit enim: Placabo illum muneribus quæ præcedunt, et postea videbo illum, forsitan propitiabitur mihi.
{32:20} And you will add: ‘Your servant Jacob himself also follows after us, for he said: “I will appease him with the gifts that go ahead, and after this, I will see him; perhaps he will be gracious to me.” ’ ”
{32:21} Præcesserunt itaque munera ante eum, ipse vero mansit nocte illa in castris.
{32:21} And so the gifts went before him, but he himself lodged that night in the camp.
{32:22} Cumque mature surrexisset, tulit duas uxores suas, et totidem famulas cum undecim filiis, et transivit vadum Iaboc.
{32:22} And when he had arisen early, he took his two wives, and the same number of handmaids, with his eleven sons, and he crossed over the ford of Jabbok.
{32:23} Traductisque omnibus quæ ad se pertinebant,
{32:23} And having delivered over all the things that belonged to him,
{32:24} mansit solus: et ecce vir luctabatur cum eo usque mane.
{32:24} he remained alone. And behold, a man wrestled with him until morning.
{32:25} Qui cum videret quod eum superare non posset, tetigit nervum femoris eius, et statim emarcuit.
{32:25} And when he saw that he would not be able to overcome him, he touched the nerve of his thigh, and immediately it withered.
{32:26} Dixitque ad eum: Dimitte me, iam enim ascendit aurora. Respondit: Non dimittam te, nisi benedixeris mihi.
{32:26} And he said to him, “Release me, for now the dawn ascends.” He responded, “I will not release you, unless you bless me.”
{32:27} Ait ergo: Quod nomen est tibi? Respondit: Iacob.
{32:27} Therefore he said, “What is your name?” He answered, “Jacob.”
{32:28} At ille, Nequaquam, inquit, Iacob appellabitur nomen tuum, sed Israel: quoniam si contra Deum fortis fuisti, quanto magis contra homines prævalebis?
{32:28} But he said, “Your name will not be called Jacob, but Israel; for if you have been strong against God, how much more will you prevail against men?”
{32:29} Interrogavit eum Iacob: Dic mihi, quo appellaris nomine? Respondit: Cur quæris nomen meum? Et benedixit ei in eodem loco.
{32:29} Jacob questioned him, “Tell me, by what name are you called?” He responded, “Why do you ask my name?” And he blessed him in the same place.
{32:30} Vocavitque Iacob nomen loci illius Phanuel, dicens: Vidi Deum facie ad faciem, et salva facta est anima mea.
{32:30} And Jacob called the name of the place Peniel, saying, “I have seen God face to face, and my soul has been saved.”
{32:31} Ortusque est ei statim sol, postquam transgressus est Phanuel: ipse vero claudicabat pede.
{32:31} And immediately the sun rose upon him, after he had crossed beyond Peniel. Yet in truth, he limped on his foot.
{32:32} Quam ob causam non comedunt nervum filii Israel, qui emarcuit in femore Iacob, usque in præsentem diem: eo quod tetigerit nervum femoris eius, et obstupuerit.
{32:32} For this reason, the sons of Israel, even to the present day, do not eat the nerve that withered in Jacob’s thigh, because he touched the nerve of his thigh and it was obstructed.
{33:1} Elevans autem Iacob oculos suos, vidit venientem Esau, et cum eo quadringentos viros: divisitque filios Liæ et Rachel, ambarumque famularum:
{33:1} Then Jacob, lifting up his eyes, saw Esau arriving, and with him four hundred men. And he divided the sons of Leah and Rachel, and of both the handmaids.
{33:2} et posuit utramque ancillam, et liberos earum in principio: Liam vero, et filios eius in secundo loco: Rachel autem, et Ioseph novissimos.
{33:2} And he placed the two handmaids and their children at the beginning. Truly, Leah and her sons were in the second place. Then Rachel and Joseph were last.
{33:3} Et ipse progrediens adoravit pronus in terram septies, donec appropinquaret frater eius.
{33:3} And advancing, he reverenced prostrate on the ground seven times, until his brother approached.
{33:4} Currens itaque Esau obviam fratri suo, amplexatus est eum: stringensque collum eius, et osculans flevit.
{33:4} And so Esau ran to meet his brother, and he embraced him. And drawing him by his neck and kissing him, he wept.
{33:5} Levatisque oculis, vidit mulieres et parvulos earum, et ait: Quid sibi volunt isti? et si ad te pertinent? Respondit: Parvuli sunt, quos donavit mihi Deus servo tuo.
{33:5} And lifting up his eyes, he saw the women and their little ones, and he said: “What do these want for themselves?” and “Are they related to you?” He responded, “These are the little ones that God has given as a gift to me, your servant.”
~ The word ‘donavit’ is a verb which refers to giving a gift; it is difficult to accurately express in English with only one word. It might even be rendered ‘gifted’ rather than ‘given.’ “These are the little ones that God has gifted to me, your servant.”
{33:6} Et appropinquantes ancillæ et filii earum, incurvati sunt.
{33:6} Then the handmaids and their sons approached and bowed down.
{33:7} Accessit quoque Lia cum pueris suis: et cum similiter adorassent, extremi Ioseph et Rachel adoraverunt.
{33:7} Likewise Leah, with her sons, came near. And when they had reverenced similarly, last of all, Joseph and Rachel reverenced.
{33:8} Dixitque Esau: Quænam sunt istæ turmæ quas obviam habui? Respondit: Ut invenirem gratiam coram domino meo.
{33:8} And Esau said, “What are these companies that I have been meeting?” He responded, “So may I find favor before my lord.”
{33:9} At ille ait: Habeo plurima, frater mi, sint tua tibi.
{33:9} But he said, “I have plenty, my brother; let these be for yourself.”
{33:10} Dixitque Iacob: Noli ita, obsecro: sed si inveni gratiam in oculis tuis, accipe munusculum de manibus meis: sic enim vidi faciem tuam, quasi viderim vultum Dei: esto mihi propitius,
{33:10} And Jacob said: “I beg you, let it not be so. But if I have found favor in your eyes, receive a small present from my hands. For I have looked upon your face as I would look upon the countenance of God. Be gracious to me,
{33:11} et suscipe benedictionem quam attuli tibi, et quam donavit mihi Deus tribuens omnia. Vix fratre compellente, suscipiens,
{33:11} and take the blessing which I have brought to you, and which God, who bestows all things, has given as a gift to me.” Accepting it reluctantly, at the insistence of his brother,
{33:12} ait: Gradiamur simul, eroque socius itineris tui.
{33:12} he said, “Let us go on together, and I will accompany you on your journey.”
{33:13} Dixitque Iacob: Nosti domine mi quod parvulos habeam teneros, et oves, et boves fœtas mecum: quas si plus in ambulando fecero laborare, morientur una die cuncti greges.
{33:13} And Jacob said: “My lord, you know that I have with me tender little ones, and sheep, and cows with young. If I cause these to labor too much in walking, all the flocks will die in one day.
{33:14} Præcedat dominus meus ante servum suum: et ego sequar paulatim vestigia eius, sicut videro parvulos meos posse, donec veniam ad dominum meum in Seir.
{33:14} May it please my lord to go before his servant. And I will follow gradually in his steps, as much as I see my little ones to be able, until I arrive to my lord in Seir.”
{33:15} Respondit Esau: Oro te, ut de populo qui mecum est, saltem socri remaneant viæ tuæ. Non est, inquit, necesse: hoc uno tantum indigeo, ut inveniam gratiam in conspectu tuo domine mi.
{33:15} Esau responded, “I beg you, that at least some of the people who are with me may remain to accompany you on the way.” But he said, “There is no need. I have need of one thing only: to find favor in your sight, my lord.”
{33:16} Reversus est itaque illo die Esau itinere quo venerat in Seir.
{33:16} And so Esau returned that day, by the way that he had arrived, to Seir.
{33:17} Et Iacob venit in Socoth: ubi ædificata domo et fixis tentoriis appellavit nomen loci illius Socoth, id est, Tabernacula.
{33:17} And Jacob went to Succoth, where, having built a house and pitched tents, he called the name of that place Succoth, that is, ‘Tents.’
{33:18} Transivitque in Salem urbem Sichimorum, quæ est in terra Chanaan, postquam reversus est de Mesopotamia Syriæ: et habitavit iuxta oppidum.
{33:18} And he crossed over to Salem, a city of the Shechemites, which is in the land of Canaan, after he returned from Mesopotamia of Syria. And he lived near the town.
{33:19} Emitque partem agri in qua fixerat tabernacula, a filiis Hemor patris Sichem centum agnis.
{33:19} And he bought the part of the field in which he had pitched his tents from the sons of Hamor, the father of Shechem, for one hundred lambs.
{33:20} Et erecto ibi altari, invocavit super illud fortissimum Deum Israel.
{33:20} And erecting an altar there, he invoked upon it the most strong God of Israel.
{34:1} Egressa est autem Dina filia Liæ ut videret mulieres regionis illius.
{34:1} Then Dinah, the daughter of Leah, went out to see the women of that region.
{34:2} Quam cum vidisset Sichem filius Hemor Hevæi, princeps terræ illius, adamavit eam: et rapuit, et dormivit cum illa, vi opprimens virginem.
{34:2} And when Shechem, the son of Hamor the Hivite, the leader of that land, had seen her, he fell in love with her. And so he seized her and slept with her, overwhelming the virgin by force.
{34:3} Et conglutinata est anima eius cum ea, tristemque delinivit blanditiis.
{34:3} And his soul was closely bound to her, and, since she was sorrowful, he soothed her with flattery.
{34:4} Et pergens ad Hemor patrem suum, Accipe, inquit, mihi puellam hanc coniugem.
{34:4} And going on to Hamor, his father, he said, “Obtain this girl for me as a mate.”
{34:5} Quod cum audisset Iacob, absentibus filiis, et in pastu pecorum occupatis, siluit donec redirent.
{34:5} But when Jacob had heard this, since his sons were absent and he was occupied in pasturing the cattle, he remained silent until they came back.
{34:6} Egresso autem Hemor patre Sichem ut loqueretur ad Iacob,
{34:6} Then, when Hamor, the father of Shechem, had gone out to speak to Jacob,
{34:7} ecce filii eius veniebant de agro: auditoque quod acciderat, irati sunt valde, eo quod fœdam rem operatus esset in Israel et, violata filia Iacob, rem illicitam perpetrasset.
{34:7} behold, his sons arrived from the field. And hearing what had happened, they were very angry, because he had done a filthy thing in Israel and, in violating a daughter of Jacob, had perpetrated an unlawful act.
{34:8} Locutus est itaque Hemor ad eos: Sichem filii mei adhæsit anima filiæ vestræ: date eam illi uxorem:
{34:8} And so Hamor spoke to them: “The soul of my son Shechem has become attached to your daughter. Give her to him as a wife.
{34:9} et iungamus vicissim connubia: filias vestras tradite nobis, et filias nostras accipite.
{34:9} And let us celebrate marriages with one with another. Give us your daughters, and receive our daughters.
{34:10} Et habitate nobiscum: terra in potestate vestra est, exercete, negotiamini, et possidete eam.
{34:10} And live with us. The land is in your power: cultivate, trade, and possess it.”
{34:11} Sed et Sichem ad patrem et ad fratres eius ait: Inveniam gratiam coram vobis: et quæcumque statueritis, dabo:
{34:11} And Shechem even said to her father and to her brothers: “May I find favor in your sight, and whatever you will appoint, I will give.
{34:12} augete dotem, et munera postulate, et libenter tribuam quod petieritis: tantum date mihi puellam hanc uxorem.
{34:12} Increase the dowry, and request gifts, and I will freely bestow what you will ask. Only give me this girl as a wife.”
{34:13} Responderunt filii Iacob Sichem et patri eius in dolo, sævientes ob stuprum sororis:
{34:13} The sons of Jacob answered Shechem and his father with deceit, being enraged at the rape of their sister:
{34:14} Non possumus facere quod petitis, nec dare sororem nostram homini incircumciso: quod illicitum et nefarium est apud nos.
{34:14} “We are not able to do what you ask, nor to give our sister to an uncircumcised man. For us, this is unlawful and abominable.
{34:15} Sed in hoc valebimus fœderari, si volueritis esse similes nostri, et circumcidatur in vobis omne masculini sexus;
{34:15} But we may succeed in this, so as to be allied with you, if you are willing to become like us, and if all the male sex among you will be circumcised.
{34:16} tunc dabimus et accipiemus mutuo filias vestras, ac nostras: et habitabimus vobiscum, erimusque unus populus:
{34:16} Then we will mutually give and receive your daughters as well as ours; and we will live with you, and we will become one people.
{34:17} si autem circumcidi nolueritis, tollemus filiam nostram, et recedemus.
{34:17} But if you will not be circumcised, we will take our daughter and withdraw.”
{34:18} Placuit oblatio eorum Hemor, et Sichem filio eius:
{34:18} Their offer pleased Hamor and his son Shechem.
{34:19} nec distulit adolescens quin statim quod petebatur expleret: amabat enim puellam valde, et ipse erat inclytus in omni domo patris sui.
{34:19} Neither did the young man cause any delay; in fact he immediately fulfilled what was requested. For he loved the girl very much, and he was well-known throughout his father’s house.
{34:20} Ingressique portam urbis, locuti sunt ad populum:
{34:20} And entering at the gate of the city, they spoke to the people:
{34:21} Viri isti pacifici sunt, et volunt habitare nobiscum: negotientur in terra, et exerceant eam, quæ spatiosa et lata cultoribus indiget: filias eorum accipiemus uxores, et nostras illis dabimus.
{34:21} “These men are peaceful, and they want to live among us. Let them trade in the land and cultivate it, for, being spacious and broad, it is in need of cultivation. We will receive their daughters as wives, and we will give them ours.
{34:22} Unum est quo differtur tantum bonum: Si circumcidamus masculos nostros, ritum gentis imitantes.
{34:22} There is one thing that prevents so great a good: whether we will circumcise our males, imitating the ritual of their nation.
{34:23} Et substantia eorum, et pecora, et cuncta quæ possident, nostra erunt: tantum in hoc acquiescamus, et habitantes simul, unum efficiemus populum.
{34:23} And their substance, and cattle, and all that they possess, will be ours, if only we will acquiesce to this, and so, in living together, will form one people.”
{34:24} Assensique sunt omnes, circumcisis cunctis maribus.
{34:24} And they all agreed to circumcise every one of the males.
{34:25} Et ecce, die tertio quando gravissimus vulnerum dolor est: arreptis, duo filii Iacob, Simeon et Levi fratres Dinæ, gladiis, ingressi sunt urbem confidenter: interfectisque omnibus masculis,
{34:25} And behold, on the third day, when the pain of the wound was greatest, two of the sons of Jacob, Simeon and Levi, the brothers of Dinah, boldly entered the city with swords. And they put to death all of the males.
{34:26} Hemor et Sichem pariter necaverunt, tollentes Dinam de domo Sichem sororem suam.
{34:26} They killed Hamor and Shechem together, taking their sister Dinah from the house of Shechem.
{34:27} Quibus egressis, irruerunt super occisos ceteri filii Iacob: et depopulati sunt urbem in ultionem stupri.
{34:27} And when they had departed, the other sons of Jacob rushed over the slain, and they plundered the city in vengeance for the rape.
{34:28} Oves eorum, et armenta, et asinos, cunctaque vastantes quæ in domibus et in agris erant,
{34:28} Taking their sheep, and herds, and donkeys, and laying waste to everything else that was in their houses and in their fields,
{34:29} parvulos quoque eorum et uxores duxerunt captivas.
{34:29} they also took their little ones and their wives captive.
{34:30} Quibus patratis audacter, Iacob dixit ad Simeon et Levi: Turbastis me, et odiosum fecistis me Chananæis, et Pherezæis habitatoribus terræ huius. Nos pauci sumus: illi congregati percutient me, et delebor ego, et domus mea.
{34:30} When they had boldly completed these acts, Jacob said to Simeon and Levi: “You have troubled me, and you have made me hateful to the Canaanites and the Perizzites, the inhabitants of this land. We are few. They, gathering themselves together, may strike me down, and then both I and my house will be wiped away.”
{34:31} Responderunt: Numquid ut scorto abuti debuere sorore nostra?
{34:31} They responded, “Should they abuse our sister like a prostitute?”
{35:1} Interea locutus est Deus ad Iacob: Surge, et ascende Bethel, et habita ibi, facque altare Deo qui apparuit tibi quando fugiebas Esau fratrem tuum.
{35:1} About this time, God said to Jacob, “Arise and go up to Bethel, and live there, and make an altar to God, who appeared to you when you fled from your brother Esau.”
{35:2} Iacob vero convocata omni domo sua, ait: Abiicite deos alienos qui in medio vestri sunt, et mundamini, ac mutate vestimenta vestra.
{35:2} In truth, Jacob, having called together all his house, said: “Cast away the foreign gods that are in your midst and be cleansed, and also change your garments.
{35:3} Surgite, et ascendamus in Bethel, ut faciamus ibi altare Deo: qui exaudivit me in die tribulationis meæ, et socius fuit itineris mei.
{35:3} Arise, and let us go up to Bethel, so that we may make an altar there to God, who heeded me in the day of my tribulation, and who accompanied me on my journey.”
{35:4} Dederunt ergo ei omnes deos alienos quos habebant, et inaures quæ erant in auribus eorum: at ille infodit ea subter terebinthum, quæ est post urbem Sichem.
{35:4} Therefore, they gave him all the foreign gods which they had, and the earrings which were in their ears. And then he buried them under the terebinth tree, which is beyond the city of Shechem.
{35:5} Cumque profecti essent, terror Dei invasit omnes per circuitum civitates, et non sunt ausi persequi recedentes.
{35:5} And when they had set out, the terror of God invaded all the surrounding cities, and they dared not pursue them as they withdrew.
{35:6} Venit igitur Iacob Luzam, quæ est in terra Chanaan, cognomento Bethel: ipse et omnis populus cum eo.
{35:6} And so, Jacob arrived at Luz, which is in the land of Canaan, also named Bethel: he and all the people with him.
{35:7} Ædificavitque ibi altare, et appellavit nomen loci illius, Domus Dei: ibi enim apparuit ei Deus cum fugeret fratrem suum.
{35:7} And he built an altar there, and he called the name of that place, ‘House of God.’ For there, God appeared to him when he fled from his brother.
{35:8} Eodem tempore mortua est Debora nutrix Rebeccæ, et sepulta est ad radices Bethel subter quercum: vocatumque est nomen loci illius, Quercus fletus.
{35:8} About the same time, Deborah, the nurse of Rebekah, died, and she was buried at the base of Bethel, under an oak tree. And the name of that place was called, ‘Oak of Weeping.’
~ Cities were generally built on high ground, so Deborah was buried on the outskirts of the city, at its roots or base.
{35:9} Apparuit autem iterum Deus Iacob postquam reversus est de Mespotamia Syriæ, benedixitque ei,
{35:9} Then God appeared again to Jacob, after he returned from Mesopotamia of Syria, and he blessed him,
{35:10} dicens: Non vocaberis ultra Iacob, sed Israel erit nomen tuum. Et appellavit eum Israel,
{35:10} saying: “You will no longer be called Jacob, for your name shall be Israel.” And he called him Israel,
{35:11} dixitque ei: Ego Deus omnipotens, cresce, et multiplicare: gentes, et populi nationum ex te erunt, reges de lumbis tuis egredientur.
{35:11} and he said to him: “I am Almighty God: increase and multiply. Tribes and peoples of nations will be from you, and kings will go forth from your loins.
{35:12} Terramque quam dedi Abraham et Isaac, dabo tibi et semini tuo post te.
{35:12} And the land that I gave to Abraham and Isaac, I will give to you, and to your offspring after you.”
{35:13} Et recessit ab eo.
{35:13} And he withdrew from him.
{35:14} Ille vero erexit titulum lapideum in loco quo locutus fuerat ei Deus: libans super eum libamina, et effundens oleum:
{35:14} In truth, he set up a monument of stone, in the place where God had spoken to him, pouring out libations over it, and pouring oil,
{35:15} vocansque nomen loci illius, Bethel.
{35:15} and he called the name of that place, ‘Bethel.’
{35:16} Egressus autem inde, venit verno tempore ad terram quæ ducit Ephratam: in qua cum parturiret Rachel,
{35:16} Then, departing from there, he arrived in springtime at the land that leads to Ephrath. And there, when Rachel was giving birth,
{35:17} ob difficultatem partus periclitari cœpit. Dixitque ei obstetrix: Noli timere, quia et hunc habebis filium.
{35:17} because it was a difficult birth, she began to be in danger. And the midwife said to her, “Do not be afraid, for you will have this son also.”
{35:18} Egrediente autem anima præ dolore, et imminente iam morte, vocavit nomen filii sui Benomi, id est, filius doloris mei: pater vero appellavit eum Beniamin, id est, filius dextræ.
{35:18} Then, when her life was departing because of the pain, and death was now imminent, she called the name of her son Benoni, that is, the son of my pain. Yet truly, his father called him Benjamin, that is, the son of the right hand.
{35:19} Mortua est ergo Rachel, et sepulta est in via quæ ducit Ephratam, hæc est Bethlehem.
{35:19} And so Rachel died, and she was buried in the way that leads to Ephrath: this place is Bethlehem.
{35:20} Erexitque Iacob titulum super sepulchrum eius: hic est titulus monumenti Rachel, usque in præsentem diem.
{35:20} And Jacob erected a monument over her sepulcher. This is the monument to Rachel’s tomb, even to the present day.
{35:21} Egressus inde, fixit tabernaculum trans Turrem Gregis.
{35:21} Departing from there, he pitched his tent beyond the Tower of the Flock.
{35:22} Cumque habitaret in illa regione, abiit Ruben, et dormivit cum Bala concubina patris sui: quod illum minime latuit. Erant autem filii Iacob duodecim.
{35:22} And when he was living in that region, Reuben went out, and he slept with Bilhah the concubine of his father, which was not such a small matter as to be hidden from him. Now the sons of Jacob were twelve.
{35:23} Filii Liæ: primogenitus Ruben, et Simeon, et Levi, et Iudas, et Issachar, et Zabulon.
{35:23} The sons of Leah: Reuben the first born, and Simeon, and Levi, and Judah, and Issachar, and Zebulun.
{35:24} Filii Rachel: Ioseph et Beniamin.
{35:24} The sons of Rachel: Joseph and Benjamin.
{35:25} Filii Balæ ancillæ Rachelis: Dan et Nephthali.
{35:25} The sons of Bilhah, handmaid of Rachel: Dan and Naphtali.
{35:26} Filii Zelphæ ancillæ Liæ: Gad et Aser: hi sunt filii Iacob, qui nati sunt ei in Mesopotamia Syriæ.
{35:26} The sons of Zilpah, handmaid of Leah: Gad and Asher. These are the sons of Jacob, who were born to him in Mesopotamia of Syria.
{35:27} Venit etiam ad Isaac patrem suum in Mambre, civitatem Arbee, hæc est Hebron: in qua peregrinatus est Abraham et Isaac.
{35:27} And then he went to his father Isaac in Mamre, the city of Arba: this place is Hebron, where Abraham and Isaac sojourned.
{35:28} Et completi sunt dies Isaac centum octoginta annorum.
{35:28} And the days of Isaac were completed: one hundred and eighty years.
{35:29} Consumptusque ætate mortuus est: et appositus est populo suo senex et plenus dierum: et sepelierunt eum Esau et Iacob filii sui.
{35:29} And being consumed by old age, he died. And he was placed with his people, being old and full of days. And his sons, Esau and Jacob, buried him.
{36:1} Hæ sunt autem generationes Esau, ipse est Edom.
{36:1} Now these are the generations of Esau, who is Edom.
{36:2} Esau accepit uxores de filiabus Chanaan: Ada filiam Elon Hethæi, et Oolibama filiam Anæ filiæ Sebeon Hevæi:
{36:2} Esau took wives from the daughters of Canaan: Adah the daughter of Elon the Hittite, and Oholibamah the daughter of Anah, the daughter of Zibeon the Hivite,
{36:3} Basemath quoque filiam Ismael sororem Nabaioth.
{36:3} and Basemath, the daughter of Ishmael, sister of Nebaioth.
{36:4} Peperit autem Ada, Eliphaz: Basemath genuit Rahuel:
{36:4} Then Adah bore Eliphaz. Basemath conceived Reuel.
{36:5} Oolibama genuit Iehus et Ihelon et Core. Hi filii Esau qui nati sunt ei in terra Chanaan.
{36:5} Oholibamah conceived Jeush, and Jalam, and Korah. These are the sons of Esau, who were born to him in the land of Canaan.
{36:6} Tulit autem Esau uxores suas et filios et filias, et omnem animam domus suæ, et substantiam, et pecora, et cuncta quæ habere poterat in terra Chanaan: et abiit in alteram regionem, recessitque a fratre suo Iacob.
{36:6} Then Esau took his wives, and sons, and daughters, and every soul of his house, and his substance, and cattle, and whatever he was able to obtain in the land of Canaan, and he went into another region, withdrawing from his brother Jacob.
{36:7} Divites enim erant valde, et simul habitare non poterant: nec sustinebat eos terra peregrinationis eorum præ multitudine gregum.
{36:7} For they were very wealthy and were not able to live together. Neither was the land of their sojourn able to sustain them, because of the multitude of their flocks.
{36:8} Habitavitque Esau in monte Seir, ipse est Edom.
{36:8} And Esau lived at mount Seir: he is Edom.
{36:9} Hæ autem sunt generationes Esau patris Edom in monte Seir,
{36:9} So these are the generations of Esau, the father of Edom, at mount Seir,
{36:10} et hæc nomina filiorum eius: Eliphaz filius Ada uxoris Esau: Rahuel quoque filius Basemath uxoris eius.
{36:10} and these are the names of his sons: Eliphaz the son of Adah, the wife of Esau, likewise Reuel, the son of Basemath, his wife.
{36:11} Fueruntque Eliphaz filii: Theman, Omar, Sepho, et Gatham, et Cenez.
{36:11} And Eliphaz had sons: Teman, Omar, Zepho, and Gatam, and Kenez.
{36:12} Erat autem Thamna, concubina Eliphaz filii Esau: quæ peperit ei Amalech. Hi sunt filii Ada uxoris Esau.
{36:12} Now Timna was the concubine of Eliphaz, the son of Esau. And she bore him Amalek. These are the sons of Adah, the wife of Esau.
{36:13} Filii autem Rahuel: Nahath et Zara, Samma et Meza. Hi filii Basemath uxoris Esau.
{36:13} And the sons of Reuel were Nahath and Zerah, Shammah and Mizzah. These are the sons of Basemath, the wife of Esau.
{36:14} Isti quoque erant filii Oolibama filiæ Anæ filiæ Sebeon, uxoris Esau, quos genuit ei Iehus et Ihelon et Core.
{36:14} Likewise, these were the sons of Oholibamah, the daughter of Anah, the daughter of Zibeon, the wife of Esau, whom she bore to him: Jeush, and Jalam, and Korah.
{36:15} Hi duces filiorum Esau: Filii Eliphaz primogeniti Esau: dux Theman, dux Omra, dux Sepho, dux Cenez,
{36:15} These were leaders of the sons of Esau, the sons of Eliphaz, the firstborn of Esau: leader Teman, leader Omar, leader Zepho, leader Kenez,
{36:16} dux Core, dux Gathan, dux Amalech. Hi filii Eliphaz in terra Edom, et hi filii Ada.
{36:16} leader Korah, leader Gatam, leader Amalek. These are the sons of Eliphaz, in the land of Edom, and these the sons of Adah.
{36:17} Hi quoque filii Rahuel filii Esau: dux Nahath, dux Zara, dux Samma, dux Meza. Hi autem duces Rahuel in terra Edom: isti filii Basemath uxoris Esau.
{36:17} Likewise, these are the sons of Reuel, the son of Esau: leader Nahath, leader Zerah, leader Shammah, leader Mizzah. And these were the leaders of Reuel, in the land of Edom. These are the sons of Basemath, the wife of Esau.
{36:18} Hi autem filii Oolibama uxoris Esau: dux Iehus, dux Ihelon, dux Core. Hi duces Oolibama filiæ Anæ uxoris Esau.
{36:18} Now these are the sons of Oholibamah, the wife of Esau: leader Jeush, leader Jalam, leader Korah. These were the leaders of Oholibamah, the daughter of Anah and the wife of Esau.
{36:19} Isti sunt filii Esau, et hi duces eorum: ipse est Edom.
{36:19} These are the sons of Esau, and these were their leaders: this is Edom.
~ Edom was the name of a people, the Edomites. These sons of Esau were their leaders.
{36:20} Isti sunt filii Seir Horræi, habitatores terræ: Lotan, et Sobal, et Sebeon, et Ana,
{36:20} These are the sons of Seir, the Horite, the inhabitants of the land: Lotan, and Shobal, and Zibeon, and Anah,
{36:21} et Dison, et Eser, et Disan. Hi duces Horræi, filii Seir in Terra Edom.
{36:21} and Dishon, and Ezer, and Dishan. These were the leaders of the Horites, the sons of Seir, in the land of Edom.
{36:22} Facti sunt autem filii Lotan: Hori et Heman. Erat autem soror Lotan, Thamna.
{36:22} Now Lotan produced sons: Hori and Heman. But the sister of Lotan was Timna.
{36:23} Et isti filii Sobal: Alvan et Manahat et Ebal, et Sepho et Onam.
{36:23} And these are the sons of Shobal: Alvan, and Manahath, and Ebal, and Shepho, and Onam.
{36:24} Et hi filii Sebeon: Aia et Ana. Iste est Ana qui invenit aquas calidas in solitudine, cum pasceret asinos Sebeon patris sui:
{36:24} And these are the sons of Zibeon: Aiah and Anah. This is the Anah who found the hot springs in the wilderness, when he was pasturing the donkeys of his father Zibeon.
{36:25} habuitque filium Dison, et filiam Oolibama.
{36:25} And he had a son Dishon, and a daughter Oholibamah.
{36:26} Et isti filii Dison: Hamdan, et Eseban, et Iethram, et Charan.
{36:26} And these are the sons of Dishon: Hemdan, and Esheban, and Ithran, and Cheran.
{36:27} Hi quoque filii Eser: Balaan, et Zavan, et Acan.
{36:27} Likewise, these are the sons of Ezer: Bilhan, and Zaavan, and Akan.
{36:28} Habuit autem filios Disan: Hus, et Aram.
{36:28} Then Dishan had sons: Uz and Aran.
{36:29} Hi duces Horræorum: dux Lotan, dux Sobal, dux Sebeon, dux Ana,
{36:29} These were the leaders of the Horites: leader Lotan, leader Shobal, leader Zibeon, leader Anah,
{36:30} dux Dison, dux Eser, dux Disan: isti duces Horræorum qui imperaverunt in Terra Seir.
{36:30} leader Dishon, leader Ezer, leader Disan. These were leaders of the Horites who ruled in the land of Seir.
{36:31} Reges autem qui regnaverunt in Terra Edom antequam haberent regem filii Israel, fuerunt hi:
{36:31} Now before the sons of Israel had a king, the kings who ruled in the land of Edom were these:
{36:32} Bela filius Beor, nomenque urbis eius Denaba.
{36:32} Bela the son of Beor, and the name of his city was Dinhabah.
{36:33} Mortuus est autem Bela, et regnavit pro eo Iobab filius Zaræ de Bosra.
{36:33} Then Bela died, and Jobab, the son of Zerah from Bozrah, reigned in his place.
{36:34} Cumque mortuus esset Iobab, regnavit pro eo Husam de terra Themanorum.
{36:34} And when Jobab was dead, Husham of the land of the Temanites reigned in his place.
{36:35} Hoc quoque mortuo, regnavit pro eo Adad filius Badad, qui percussit Madian in regione Moab: et nomen urbis eius Avith.
{36:35} Likewise, this one having died, Hadad the son of Bedad reigned in his place. He struck down Midian in the region of Moab. And the name of his city was Avith.
{36:36} Cumque mortuus esset Adad, regnavit pro eo Semla de Masreca.
{36:36} And when Adad was dead, Samlah of Masrekah reigned in his place.
{36:37} Hoc quoque mortuo regnavit pro eo Saul de fluvio Rohoboth.
{36:37} Likewise, this one being dead, Shaul of the river Rehoboth, reigned in his place.
{36:38} Cumque et hic obiisset, successit in regnum Balanan filius Achobor.
{36:38} And when he also had passed away, Baal-hanan, the son of Achbor, succeeded to the kingdom.
{36:39} Isto quoque mortuo regnavit pro eo Adar, nomenque urbis eius Phau: et appellabatur uxor eius Meetabel, filia Matred filiæ Mezaab.
{36:39} Likewise, this one being dead, Hadar reigned in his place; and the name of his city was Pau. And his wife was called Mehetabel, the daughter of Matred, daughter of Mezahab.
{36:40} Hæc ergo nomina ducum Esau in cognationibus, et locis, et vocabulis suis: dux Thamna, dux Alva, dux Ietheth,
{36:40} Therefore, these were the names of the leaders of Esau, by their families, and places, and in their vocabulary: leader Timna, leader Alvah, leader Jetheth,
{36:41} dux Oolibama, dux Ela, dux Phinon,
{36:41} leader Oholibamah, leader Elah, leader Pinon,
~ One of the leaders of the Edomites was a woman, Oholibamah.
{36:42} dux Cenez, dux Theman, dux Mabsar,
{36:42} leader Kanez, leader Teman, leader Mibzar,
{36:43} dux Magdiel, dux Hiram: hi duces Edom habitantes in terra imperii sui, ipse est Esau pater Idumæorum.
{36:43} leader Magdiel, leader Iram. These were the leaders of Edom living in the land of their rule: this is Esau, the father of Idumea.
{37:1} Habitavit autem Iacob in terra Chanaan, in qua pater suus peregrinatus est.
{37:1} Now Jacob lived in the land of Canaan, where his father sojourned.
{37:2} Et hæ sunt generationes eius: Ioseph cum sedecim esset annorum, pascebat gregem cum fratribus suis adhuc puer: et erat cum filiis Balæ et Zelphæ uxorum patris sui: accusavitque fratres suos apud patrem crimine pessimo.
{37:2} And these are his generations. Joseph, when he was sixteen years old, was pasturing the flock with his brothers, when he was still a boy. And he was with the sons of Bilhah and Zilpah, the wives of his father. And he accused his brothers to their father of a most sinful crime.
{37:3} Israel autem diligebat Ioseph super omnes filios suos, eo quod in senectute genuisset eum: fecitque ei tunicam polymitam.
{37:3} Now Israel loved Joseph above all his sons, because he had conceived him in his old age. And he made him a tunic, woven of many colors.
{37:4} Videntes autem fratres eius quod a patre plus cunctis filiis amaretur, oderant eum, nec poterant ei quidquam pacifice loqui.
{37:4} Then his brothers, seeing that he was loved by his father more than all his other sons, hated him, and they were not able to say anything peacefully to him.
{37:5} Accidit quoque ut visum somnium referret fratribus suis: quæ causa maioris odii seminarium fuit.
{37:5} Then it also happened that he recounted the vision of a dream to his brothers, for which reason a greater hatred began to be nurtured.
{37:6} Dixitque ad eos: Audite somnium meum quod vidi:
{37:6} And he said to them, “Listen to my dream that I saw.
{37:7} Putabam nos ligare manipulos in agro: et quasi consurgere manipulum meum, et stare, vestrosque manipulos circumstantes adorare manipulum meum.
{37:7} I thought we were binding sheaves in the field. And my sheaf seemed to rise up and stand, and your sheaves, standing in a circle, reverenced my sheaf.”
{37:8} Responderunt fratres eius: Numquid rex noster eris? aut subiiciemur ditioni tuæ? Hæc ergo causa somniorum atque sermonum, invidiæ et odii fomitem ministravit.
{37:8} His brothers responded: “Would you be our king? Or will we be subject to your dominion?” Therefore, this matter of his dreams and words provided kindling to their envy and hatred.
{37:9} Aliud quoque vidit somnium, quod narrans fratribus, ait: Vidi per somnium, quasi solem, et lunam, et stellas undecim adorare me.
{37:9} Likewise, he saw another dream, which he explained to his brothers, saying, “I saw by a dream, as if the sun, and the moon, and eleven stars were reverencing me.”
~ The word ‘adorare’ can be translated as ‘worship’ (adore) or ‘reverence’. Joseph did not think that he himself would be worshipped (this would be blasphemy). So the correct translation for the literal meaning is ‘reverence.’ However, the text has a spiritual meaning, that a descendent of Joseph, namely the Christ, would be worshipped, in which case the correct translation is ‘worship’ or ‘adore.’
{37:10} Quod cum patri suo, et fratribus retulisset, increpavit eum pater suus, et dixit: Quid sibi vult hoc somnium quod vidisti? num ego et mater tua, et fratres tui adorabimus te super terram?
{37:10} And when he had related this to his father and brothers, his father rebuked him, and he said: “What does it mean to you, this dream that you have seen? Should I, and your mother, and your brothers reverence you upon the earth?”
{37:11} Invidebant ei igitur fratres sui: pater vero rem tacitus considerabat.
{37:11} Therefore, his brothers were envious of him. Yet truly, his father considered the matter silently.
{37:12} Cumque fratres illius in pascendis gregibus patris morarentur in Sichem,
{37:12} And while his brothers were lodging at Shechem, pasturing their father’s flocks,
{37:13} dixit ad eum Israel: Fratres tui pascunt oves in Sichimis: veni, mittam te ad eos. Quo respondente,
{37:13} Israel said to him: “Your brothers are pasturing the sheep at Shechem. Come, I will send you to them.” And when he answered,
{37:14} Præsto sum, ait ei: Vade, et vide si cuncta prospera sint erga fratres tuos, et pecora: et renuncia mihi quid agatur. Missus de Valle Hebron, venit in Sichem:
{37:14} “I am ready,” he said to him, “Go, and see if everything is prospering with your brothers and the cattle, and report to me what is happening.” So, having been sent from the valley of Hebron, he arrived at Shechem.
{37:15} invenitque eum vir errantem in agro, et interrogavit quid quæreret.
{37:15} And a man found him wandering in a field, and he asked him what he was seeking.
{37:16} At ille respondit: Fratres meos quæro, indica mihi ubi pascant greges.
{37:16} So he responded: “I seek my brothers. Tell me where they pasture the flocks.”
{37:17} Dixitque ei vir: Recesserunt de loco isto: audivi autem eos dicentes: Eamus in Dothain. Perrexit ergo Ioseph post fratres suos, et invenit eos in Dothain.
{37:17} And the man said to him: “They have withdrawn from this place. But I heard them saying, ‘Let us go to Dothan.’ ” Therefore, Joseph continued on after his brothers, and he found them at Dothan.
{37:18} Qui cum vidissent eum procul, antequam accederet ad eos, cogitaverunt illum occidere:
{37:18} And, when they had seen him from afar, before he approached them, they decided to kill him.
{37:19} et mutuo loquebantur: Ecce somniator venit:
{37:19} And they said one to another: “Behold, the dreamer approaches.
{37:20} venite, occidamus eum, et mittamus in cisternam veterem: dicemusque: Fera pessima devoravit eum: et tunc apparebit quid illi prosint somnia sua.
{37:20} Come, let us kill him and cast him into the old cistern. And let us say: ‘an evil wild beast has devoured him.’ And then it will become apparent what his dreams will do for him.”
~ The phrase ‘cisternam veterem’ not only indicates that the well is old, but also that it is dry. In other words, it is old in the sense of outmoded or no longer useful.
{37:21} Audiens autem hoc Ruben, nitebatur liberare eum de manibus eorum, et dicebat:
{37:21} But Reuben, on hearing this, strove to free him from their hands, and he said:
{37:22} Non interficiatis animam eius, nec effundatis sanguinem: sed proiicite eum in cisternam hanc, quæ est in solitudine, manusque vestras servate innoxias: hoc autem dicebat, volens eripere eum de manibus eorum, et reddere patri suo.
{37:22} “Do not take away his life, nor shed blood. But throw him into this cistern, which is in the wilderness, and so keep your hands harmless.” But he said this, wanting to rescue him from their hands, so as to return him to his father.
{37:23} Confestim igitur ut pervenit ad fratres suos, nudaverunt eum tunica talari, et polymita:
{37:23} And so, as soon as he came to his brothers, they very quickly stripped him of his tunic, which was ankle-length and woven of many colors,
{37:24} miseruntque eum in cisternam veterem, quæ non habebat aquam.
{37:24} and they cast him into an old cistern, which held no water.
{37:25} Et sedentes ut comederent panem, viderunt Ismaelitas viatores venire de Galaad, et camelos eorum portantes aromata, et resinam, et stacten in Ægyptum.
{37:25} And sitting down to eat bread, they saw some Ishmaelites, travelers coming from Gilead, with their camels, carrying spices, and resin, and oil of myrrh into Egypt.
{37:26} Dixit ergo Iudas fratribus suis: Quid nobis prodest si occiderimus fratrem nostrum, et celaverimus sanguinem ipsius?
{37:26} Therefore, Judah said to his brothers: “What will it profit us, if we kill our brother and conceal his blood?
{37:27} Melius est ut venundetur Ismaelitis, et manus nostræ non polluantur: frater enim, et caro nostra est. Acquieverunt fratres sermonibus illius.
{37:27} It is better that he be sold to the Ishmaelites, and then our hands will not be defiled. For he is our brother and our flesh.” His brothers agreed to his words.
{37:28} Et prætereuntibus Madianitis negotiatoribus, extrahentes eum de cisterna, vendiderunt eum Ismaelitis, viginti argenteis: qui duxerunt eum in Ægyptum.
{37:28} And when the Midianite merchants were passing by, they drew him from the cistern, and they sold him to the Ishmaelites for twenty pieces of silver. And these led him into Egypt.
{37:29} Reversusque Ruben ad cisternam, non invenit puerum:
{37:29} And Reuben, returning to the cistern, did not find the boy.
{37:30} et scissis vestibus pergens ad fratres suos, ait: Puer non comparet, et ego quo ibo?
{37:30} And rending his garments, he went to his brothers and said, “The boy is not present, and so where shall I go?”
{37:31} Tulerunt autem tunicam eius, et in sanguine hœdi, quem occiderant, tinxerunt:
{37:31} Then they took his tunic, and they dipped it in the blood of a young goat, which they had killed,
{37:32} mittentes qui ferrent ad patrem, et dicerent: Hanc invenimus: vide utrum tunica filii tui sit, an non.
{37:32} sending those who carried it to their father, and they said: “We found this. See whether it is the tunic of your son or not.”
{37:33} Quam cum agnovisset pater, ait: Tunica filii mei est, fera pessima comedit eum, bestia devoravit Ioseph.
{37:33} And when the father acknowledged it, he said: “It is the tunic of my son. An evil wild beast has eaten him; a beast has devoured Joseph.”
{37:34} Scissisque vestibus, indutus est cilicio, lugens filium suum multo tempore.
{37:34} And tearing his garments, he was clothed in haircloth, mourning his son for a long time.
{37:35} Congregatis autem cunctis liberis eius ut lenirent dolorem patris, noluit consolationem accipere, sed ait: Descendam ad filium meum lugens in infernum. Et illo perseverante in fletu,
{37:35} Then, when all of his sons gathered together to ease their father’s sorrow, he was not willing to accept consolation, but he said: “I will descend in mourning to my son in the underworld.” And while he persevered in weeping,
{37:36} Madianitæ vendiderunt Ioseph in Ægypto Putiphari eunucho Pharaonis magistro militum.
{37:36} the Midianites in Egypt sold Joseph to Potiphar, a eunuch of Pharaoh, instructor of the soldiers.
~ The word ‘magistro’ has more of the meaning of a teacher or instructor, than of a captain or magistrate. This eunuch was an instructor of the soldiers (probably of the new recruits), not an officer over the active duty soldiers.
{38:1} Eodem tempore descendens Iudas a fratribus suis, divertit ad virum Odollamitem, nomine Hiram.
{38:1} About the same time, Judah, descending from his brothers, turned toward an Adullamite man, named Hirah.
{38:2} Viditque ibi filiam hominis Chananæi, vocabulo Sue: et accepta uxore, ingressus est ad eam.
{38:2} And he saw there the daughter of a man called Shua, of Canaan. And taking her as a wife, he entered to her.
{38:3} Quæ concepit, et peperit filium, et vocavit nomen eius Her.
{38:3} And she conceived and bore a son, and she called his name Er.
{38:4} Rursumque concepto fœtu, natum filium vocavit Onan.
{38:4} And conceiving offspring again, having given birth to a son, she called him Onan.
{38:5} Tertium quoque peperit: quem appellavit Sela. Quo nato, parere ultra cessavit.
{38:5} Likewise, she bore a third, whom she called Shelah, after whose birth, she ceased to bear any more.
{38:6} Dedit autem Iudas uxorem primogenito suo Her, nomine Thamar.
{38:6} Then Judah gave a wife to his first born Er, whose name was Tamar.
{38:7} Fuit quoque Her primogenitus Iudæ, nequam in conspectu Domini: et ab eo occisus est.
{38:7} And it also happened that Er, the first born of Judah, was wicked in the sight of the Lord and was killed by him.
{38:8} Dixit ergo Iudas ad Onan filium suum: Ingredere uxorem fratris tui, et sociare illi, ut suscites semen fratri tuo.
{38:8} Therefore, Judah said to his son Onan: “Enter to the wife of your brother, and associate with her, so that you may raise offspring to your brother.”
{38:9} Ille sciens non sibi nasci filios, introiens ad uxorem fratris sui, semen fundebat in terram, ne liberi fratris nomine nascerentur.
{38:9} He, knowing that the sons to be born would not be his, when he entered to the wife of his brother, he spilled his seed on the ground, lest children should be born in his brother’s name.
{38:10} Et idcirco percussit eum Dominus, quod rem detestabilem faceret.
{38:10} And for this reason, the Lord struck him down, because he did a detestable thing.
{38:11} Quam ob rem dixit Iudas Thamar nurui suæ: Esto vidua in domo patris tui, donec crescat Sela filius meus: timebat enim ne et ipse moreretur, sicut fratres eius. Quæ abiit, et habitavit in domo patris sui.
{38:11} Because of this matter, Judah said to his daughter-in-law Tamar, “Be a widow in your father’s house, until my son Shelah grows up.” For he was afraid, lest he also might die, just as his brothers did. She went away, and she lived in her father’s house.
{38:12} Evolutis autem multis diebus, mortua est filia Sue uxor Iudæ: qui post luctum consolatione suscepta, ascendebat ad tonsores ovium suarum, ipse et Hiras opilio gregis Odollamites, in Thamnas.
{38:12} Then, after many days had passed, the daughter of Shua, the wife of Judah, died. And when he accepted consolation after his mourning, he went up to the shearers of his sheep at Timnah, he and Hirah, the herdsman of the Adullamite flock.
{38:13} Nunciatumque est Thamar quod socer illius ascenderet in Thamnas ad tondendas oves.
{38:13} And it was reported to Tamar that her father-in-law had gone up to Timnah to shear the sheep.
{38:14} Quæ, depositis viduitatis vestibus, assumpsit theristrum: et mutato habitu, sedit in bivio itineris, quod ducit Thamnam: eo quod crevisset Sela, et non eum accepisset maritum.
{38:14} And storing away the garments of her widowhood, she took up a veil. And changing her clothing, she sat at the crossroad that leads to Timnah, because Shelah had grown up, and she had not received him as a husband.
{38:15} Quam cum vidisset Iudas, suspicatus est esse meretricem: operuerat enim vultum suum, ne agnosceretur.
{38:15} And when Judah saw her, he thought her to be a harlot. For she had covered her face, lest she be recognized.
{38:16} Ingrediensque ad eam, ait: Dimitte me ut coeam tecum: nesciebat enim quod nurus sua esset. Qua respondente: Quid dabis mihi ut fruaris concubitu meo?
{38:16} And entering to her, he said, “Permit me to join with you.” For he did not know her to be his daughter-in-law. And she responded, “What will you give to me, to enjoy me as a concubine?”
{38:17} dixit: Mittam tibi hœdam de gregibus. Rursumque illa dicente: Patiar quod vis, si dederis mihi arrhabonem, donec mittas quod polliceris.
{38:17} He said, “I will send you a young goat from the flock.” And again, she said, “I will allow what you want, if you give me a pledge, until you may send what you promise.”
{38:18} Ait Iudas: Quid tibi vis pro arrhabone dari? Respondit: Annulum tuum, et armillam, et baculum quem manu tenes. Ad unum igitur coitum mulier concepit,
{38:18} Judah said, “What do you want to be given for a pledge?” She responded, “Your ring and bracelet, and the staff that you hold in your hand.” Thereupon, the woman, from one sexual encounter, conceived.
{38:19} et surgens abiit: depositoque habitu, quem sumpserat, induta est viduitatis vestibus.
{38:19} And she arose and went away. And storing away the garments that she had taken up, she was clothed in the garments of her widowhood.
{38:20} Misit autem Iudas hœdum per pastorem suum Odollamitem, ut reciperet pignus quod dederat mulieri: qui cum non invenisset eam,
{38:20} Then Judah sent a young goat by his shepherd, the Adullamite, so that he might receive the pledge that he had given to the woman. But, when he had not found her,
{38:21} interrogavit homines loci illius: Ubi est mulier quæ sedebat in bivio? Respondentibus cunctis: Non fuit in loco ista meretrix.
{38:21} he questioned the men of that place: “Where is the woman who sat at the crossroad?” And they all responded, “There has been no harlot in this place.”
{38:22} Reversus est ad Iudam, et dixit ei: Non inveni eam: sed et homines loci illius dixerunt mihi, numquam sedisse ibi scortum.
{38:22} He returned to Judah, and he said to him: “I did not find her. Moreover, the men of that place told me that a prostitute had never sat there.”
{38:23} Ait Iudas: Habeat sibi, certe mendacii arguere nos non potest, ego misi hœdum quem promiseram: et tu non invenisti eam.
{38:23} Judah said: “Let her hold herself to blame. Certainly, she is not able to accuse us of a lie. I sent the young goat that I had promised, and you did not find her.”
{38:24} Ecce autem post tres menses nunciaverunt Iudæ, dicentes: Fornicata est Thamar nurus tua, et videtur uterus illius intumescere. Dixitque Iudas: Producite eam ut comburatur.
{38:24} And behold, after three months, they reported to Judah, saying, “Tamar, your daughter-in-law, has committed fornication and her abdomen appears to be enlarged.” And Judah said, “Produce her, so that she may be burned.”
{38:25} Quæ cum duceretur ad pœnam, misit ad socerum suum, dicens: De viro, cuius hæc sunt, concepi: cognosce cuius sit annulus, et armilla, et baculus.
{38:25} But when she was led out to the punishment, she sent to her father-in-law, saying: “I conceived by the man to whom these things belong. Recognize whose ring, and bracelet, and staff this is.”
{38:26} Qui, agnitis muneribus, ait: Iustior me est: quia non tradidi eam Sela filio meo. Attamen ultra non cognovit eam.
{38:26} But he, acknowledging the gifts, said: “She is more just than I am. For I did not deliver her to my son Shelah.” However, he knew her no more.
{38:27} Instante autem partu, apparuerunt gemini in utero: atque in ipsa effusione infantium unus protulit manum, in qua obstetrix ligavit coccinum, dicens:
{38:27} Then, at the moment of birth, there appeared twins in the womb. And so, in the very delivery of the infants, one put forth a hand, on which the midwife tied a scarlet thread, saying,
{38:28} Iste egredietur prior.
{38:28} “This one will go out first.”
{38:29} Illo vero retrahente manum, egressus est alter: dixitque mulier: Quare divisa est propter te maceria? et ob hanc causam vocavit nomen eius Phares.
{38:29} But in truth, drawing back his hand, the other came out. And the woman said, “Why is the partition divided for you?” And for this reason, she called his name Perez.
{38:30} Postea egressus est frater eius, in cuius manu erat coccinum: quem appellavit Zara.
{38:30} After this, his brother came out, on whose hand was the scarlet thread. And she called him Zerah.
{39:1} Igitur Ioseph ductus est in Ægyptum, emitque eum Putiphar eunuchus Pharaonis, princeps exercitus, vir Ægyptius, de manu Ismaelitarum, a quibus perductus erat.
{39:1} Meanwhile, Joseph was led into Egypt. And Putiphar, a eunuch of Pharaoh, a leader of the army, an Egyptian man, purchased him from the hand of the Ishmaelites, by whom he was brought.
{39:2} Fuitque Dominus cum eo, et erat vir in cunctis prospere agens: habitavitque in domo domini sui,
{39:2} And the Lord was with him, and he was a man who prospered in everything that he did. And he lived in the house of his lord,
{39:3} qui optime noverat Dominum esse cum eo, et omnia, quæ gerebat, ab eo dirigi in manu illius.
{39:3} who knew very well that the Lord was with him, and that all the things that were done by him were directed by his hand.
{39:4} Invenitque Ioseph gratiam coram domino suo, et ministrabat ei, a quo præpositus omnibus gubernabat creditam sibi domum, et universa quæ ei tradita fuerant:
{39:4} And Joseph found favor in the sight of his lord, and he ministered to him. And, having been placed in charge of everything by him, he governed the house that was entrusted to him and all the things that had been delivered to him.
{39:5} benedixitque Dominus domui Ægyptii propter Ioseph, et multiplicavit tam in ædibus quam in agris cunctam eius substantiam:
{39:5} And the Lord blessed the house of the Egyptian, because of Joseph, and he multiplied all his substance, as much in the buildings, as in the fields.
{39:6} nec quidquam aliud noverat, nisi panem quo vescebatur. Erat autem Ioseph pulchra facie, et decorus aspectu.
{39:6} Neither did he know anything other than the bread that he ate. Now Joseph was beautiful in form, and stately in appearance.
~ The master of the house knew nothing about what went on in his own house, except he knew that he ate meals there. He was ignorant of everything but the bread that he ate.
{39:7} Post multos itaque dies iniecit domina sua oculos suos in Ioseph, et ait: Dormi mecum.
{39:7} And so, after many days, his mistress cast her eyes on Joseph, and she said, “Sleep with me.”
{39:8} Qui nequaquam acquiescens operi nefario, dixit ad eam: Ecce dominus meus, omnibus mihi traditis, ignorat quid habeat in domo sua:
{39:8} And without consenting at all to the wicked act, he said to her: “Behold, my lord has delivered all things to me, and he does not know what he has in his own house.
{39:9} nec quidquam est quod non in mea sit potestate, vel non tradiderit mihi, præter te, quæ uxor eius es: Quo modo ergo possum hoc malum facere, et peccare in Deum meum?
{39:9} Neither is there anything which is not in my power, or that he has not delivered to me, except you, for you are his wife. How then can I do this evil act and sin against my God?”
{39:10} Huiuscemodi verbis per singulos dies et mulier molesta erat adolescenti: et ille recusabat stuprum.
{39:10} With such words as these, throughout each day, the woman was pestering the young man, and he was refusing the adultery.
{39:11} Accidit autem quadam die ut intraret Ioseph domum, et operis quippiam absque arbitris faceret:
{39:11} Then it happened, on a certain day, that Joseph entered the house, and he was doing something, without any witnesses.
{39:12} et illa, apprehensa lacinia vestimenti eius, diceret: Dormi mecum. Qui relicto in manu eius pallio fugit, et egressus est foras.
{39:12} And she, grasping the hem of his garment, said, “Sleep with me.” But he, leaving behind the cloak in her hand, fled and went outside.
{39:13} Cumque vidisset mulier vestem in manibus suis, et se esse contemptam,
{39:13} And when the woman saw the garment in her hands and herself being treated with disrespect,
{39:14} vocavit ad se homines domus suæ, et ait ad eos: En introduxit virum Hebræum, ut illuderet nobis: ingressus est ad me, ut coiret mecum: cumque ego succlamassem,
{39:14} she called to herself the men of her house, and she said to them: “Lo, he has brought in a Hebrew man to abuse us. He entered toward me, in order to join with me; and when I had shouted out,
{39:15} et audisset vocem meam, reliquit pallium quod tenebam, et fugit foras.
{39:15} and he had heard my voice, he left behind the cloak that I held, and he fled outside.”
{39:16} In argumentum ergo fidei retentum pallium ostendit marito revertenti domum,
{39:16} As a proof, therefore, of her fidelity, she retained the cloak, and she showed it to her husband, when he returned home.
{39:17} et ait: Ingressus est ad me servus Hebræus quem adduxisti ut illuderet mihi:
{39:17} And she said: “The Hebrew servant, whom you have brought in to me, approached me to abuse me.
{39:18} cumque audisset me clamare, reliquit pallium quod tenebam, et fugit foras.
{39:18} And when he had heard me cry out, he left behind the cloak that I held, and he fled outside.”
{39:19} His auditis dominus, et nimium credulus verbis coniugis, iratus est valde:
{39:19} His lord, upon hearing these things, and having excessive trust in the words of his mate, was very angry.
{39:20} tradiditque Ioseph in carcerem, ubi vincti regis custodiebantur, et erat ibi clausus.
{39:20} And he delivered Joseph into prison, where the prisoners of the king were kept, and he was enclosed in that place.
{39:21} Fuit autem Dominus cum Ioseph, et misertus illius dedit ei gratiam in conspectu principis carceris.
{39:21} But the Lord was with Joseph, and, having mercy on him, he gave him favor in the sight of the leader of the prison,
{39:22} Qui tradidit in manu illius universos vinctos qui in custodia tenebantur: et quidquid fiebat, sub ipso erat.
{39:22} who delivered into his hand all the prisoners who were held in custody. And whatever was done, was under him.
{39:23} Nec noverat aliquid, cunctis ei creditis: Dominus enim erat cum illo, et omnia opera eius dirigebat.
{39:23} Neither did he himself know anything, having entrusted all things to him. For the Lord was with him, and he directed everything that he did.
{40:1} His ita gestis, accidit ut peccarent duo eunuchi, pincerna regis Ægypti, et pistor, domino suo.
{40:1} While these things were going on, it happened that two eunuchs, the cupbearer of the king of Egypt, and the miller of grain, offended their lord.
{40:2} Iratusque contra eos Pharao (nam alter pincernis præerat, alter pistoribus)
{40:2} And Pharaoh, being angry with them, (now the one was in charge of the cupbearers, the other of the millers of grain)
{40:3} misit eos in carcerem principis militum, in quo erat vinctus et Ioseph.
{40:3} sent them to the prison of the leader of the military, in which Joseph also was a prisoner.
{40:4} At custos carceris tradidit eos Ioseph, qui et ministrabat eis: aliquantulum temporis fluxerat, et illi in custodia tenebantur.
{40:4} But the keeper of the prison delivered them to Joseph, who ministered to them also. Some little time passed by, while they were held in custody.
{40:5} Videruntque ambo somnium nocte una iuxta interpretationem congruam sibi:
{40:5} And they both saw a similar dream on one night, whose interpretations should be related to one another.
{40:6} ad quos cum introisset Ioseph mane, et vidisset eos tristes,
{40:6} And when Joseph had entered to them in the morning, and had seen them sad,
{40:7} sciscitatus est eos, dicens: Cur tristior est hodie solito facies vestra?
{40:7} he consulted them, saying, “Why is your expression sadder today than usual?”
{40:8} Qui responderunt: Somnium vidimus, et non est qui interpretetur nobis. Dixitque ad eos Ioseph: Numquid non Dei est interpretatio? referte mihi quid videritis.
{40:8} They responded, “We have seen a dream, and there is no one to interpret it for us.” And Joseph said to them, “Doesn’t interpretation belong to God? Recount for me what you have seen.”
{40:9} Narravit prior, præpositus pincernarum, somnium suum: Videbam coram me vitem,
{40:9} The chief cupbearer explained his dream first. “I saw before me a vine,
{40:10} in qua erant tres propagines, crescere paulatim in gemmas, et post flores uvas maturescere:
{40:10} on which were three shoots, which grew little by little into buds, and, after the flowers, it matured into grapes.
{40:11} calicemque Pharaonis in manu mea: tuli ergo uvas, et expressi in calicem quem tenebam, et tradidi poculum Pharaoni.
{40:11} And the cup of Pharaoh was in my hand. Therefore, I took the grapes, and I pressed them into the cup that I held, and I handed the cup to Pharaoh.”
{40:12} Respondit Ioseph: Hæc est interpretatio somnii: Tres propagines, tres adhuc dies sunt:
{40:12} Joseph responded: “This is the interpretation of the dream. The three shoots are the next three days,
{40:13} post quos recordabitur Pharao ministerii tui, et restituet te in gradum pristinum: dabisque ei calicem iuxta officium tuum, sicut ante facere consueveras.
{40:13} after which Pharaoh will remember your service, and he will restore you to your former position. And you will give him the cup according to your office, as you were accustomed to do before.
{40:14} Tantum memento mei, cum bene tibi fuerit, et facias mecum misericordiam: ut suggeras Pharaoni ut educat me de isto carcere:
{40:14} Only remember me, when it will be well with you, and do me this mercy, to suggest to Pharaoh to lead me out of this prison.
{40:15} quia furto sublatus sum de terra Hebræorum, et hic innocens in lacum missus sum.
{40:15} For I have been stolen from the land of the Hebrews, and here, innocently, I was cast into the pit.”
{40:16} Videns pistorum magister quod prudenter somnium dissolvisset, ait: Et ego vidi somnium: Quod tria canistra farinæ haberem super caput meum:
{40:16} The chief miller of grain, seeing that he had wisely unraveled the dream, said: “I also saw a dream: that I had three baskets of meal above my head,
{40:17} et in uno canistro quod erat excelsius, portare me omnes cibos qui fiunt arte pistoria, avesque comedere ex eo.
{40:17} and in one basket, which was the highest, I carried all foods that are made by the art of baking, and the birds ate from it.”
{40:18} Respondit Ioseph: Hæc est interpretatio somnii: Tria canistra, tres adhuc dies sunt:
{40:18} Joseph responded: “This is the interpretation of the dream. The three baskets are the next three days,
{40:19} post quos auferet Pharao caput tuum, ac suspendet te in cruce, et lacerabunt volucres carnes tuas.
{40:19} after which Pharaoh will carry away your head, and also suspend you from a cross, and the birds will tear your flesh.”
{40:20} Exinde dies tertius natalitius Pharaonis erat: qui faciens grande convivium pueris suis, recordatus est inter epulas magistri pincernarum, et pistorum principis.
{40:20} The third day thereafter was the birthday of Pharaoh. And making a great feast for his servants, he remembered, during the banquet, the chief cupbearer and the chief miller of grain.
{40:21} Restituitque alterum in locum suum, ut porrigeret ei poculum:
{40:21} And he restored the one to his place, to present him the cup;
{40:22} alterum suspendit in patibulo, ut coniectoris veritas probaretur.
{40:22} the other he hanged on a gallows, and thus the truth of the interpreter of dreams was proven.
{40:23} Et tamen succedentibus prosperis, præpositus pincernarum oblitus est interpretis sui.
{40:23} And although he advanced with so much prosperity, the chief cupbearer forgot his interpreter of dreams.
{41:1} Post duos annos vidit Pharao somnium. Putabat se stare super fluvium,
{41:1} After two years, Pharaoh saw a dream. He thought himself to be standing above a river,
{41:2} de quo ascendebant septem boves, pulchræ et crassæ nimis: et pascebantur in locis palustribus.
{41:2} from which ascended seven cows, exceedingly beautiful and stout. And they pastured in marshy places.
{41:3} Aliæ quoque septem emergebant de flumine, fœdæ, confectæque macie: et pascebantur in ipsa amnis ripa in locis virentibus:
{41:3} Likewise, another seven emerged from the river, filthy and thoroughly emaciated. And they pastured on the same bank of the river, in green places.
{41:4} devoraveruntque eas, quarum mira species, et habitudo corporum erat. Expergefactus Pharao,
{41:4} And they devoured those whose appearance and condition of body was so wonderful. Pharaoh, having been awakened,
{41:5} rursum dormivit, et vidit alterum somnium: Septem spicæ pullulabant in culmo uno plenæ atque formosæ:
{41:5} slept again, and he saw another dream. Seven ears of grain sprung up on one stalk, full and well-formed.
{41:6} aliæ quoque totidem spicæ tenues, et percussæ uredine oriebantur,
{41:6} Likewise, other ears of grain, of the same number, rose up, thin and struck with blight,
{41:7} devorantes omnium priorum pulchritudinem. Evigilans Pharao post quietem,
{41:7} devouring all the beauty of the first. Pharaoh, when he awakened after his rest,
{41:8} et facto mane, pavore perterritus, misit ad omnes coniectores Ægypti, cunctosque sapientes: et accersitis narravit somnium, nec erat qui interpretaretur.
{41:8} and when morning arrived, being terrified with fear, sent to all the interpreters of Egypt and to all of the wise men. And when they were summoned, he explained to them his dream; but there was no one who could interpret it.
{41:9} Tunc demum reminiscens pincernarum magister, ait: Confiteor peccatum meum:
{41:9} Then at last the chief cupbearer, remembering, said, “I confess my sin.
{41:10} Iratus rex servis suis, me et magistrum pistorum retrudi iussit in carcerem principis militum:
{41:10} The king, being angry with his servants, ordered me and the chief miller of grain to be forced into the prison of the leader of the military.
{41:11} ubi una nocte uterque vidimus somnium præsagum futurorum.
{41:11} There, in one night, both of us saw a dream presaging the future.
{41:12} Erat ibi puer Hebræus, eiusdem ducis militum famulus: cui narrantes somnia,
{41:12} In that place, there was a Hebrew, a servant of the same commander of the military, to whom we explained our dreams.
{41:13} audivimus quidquid postea rei probavit eventus. Ego enim redditus sum officio meo: et ille suspensus est in cruce.
{41:13} Whatever we heard was proven afterwards by the event of the matter. For I was restored to my office, and he was suspended on a cross.”
{41:14} Protinus ad regis imperium eductum de carcere Ioseph totonderunt: ac veste mutata, obtulerunt ei.
{41:14} Immediately, by the king’s authority, Joseph was led out of prison, and they shaved him. And changing his apparel, they presented him to him.
{41:15} Cui ille ait: Vidi somnia, nec est qui edisserat: quæ audivi te sapientissime coniicere.
{41:15} And he said to him, “I have seen dreams, and there is no one who can unfold them. I have heard that you are very wise at interpreting these.”
{41:16} Respondit Ioseph: Absque me Deus respondebit prospera Pharaoni.
{41:16} Joseph responded, “Apart from me, God will respond favorably to Pharaoh.”
{41:17} Narravit ergo Pharao quod viderat: Putabam me stare super ripam fluminis,
{41:17} Therefore, Pharaoh explained what he had seen: “I thought myself to be standing on the bank of a river,
{41:18} et septem boves de amne conscendere, pulchras nimis, et obesis carnibus: quæ in pastu paludis virecta carpebant.
{41:18} and seven cows climbed up from the river, exceedingly beautiful and full of flesh. And they grazed in a pasture of a marshy greenery.
{41:19} Et ecce, has sequebantur aliæ septem boves in tantum deformes et macilentæ, ut numquam tales in terra Ægypti viderim:
{41:19} And behold, there followed after these, another seven cows, with such deformity and emaciation as I had never seen in the land of Egypt.
{41:20} quæ, devoratis et consumptis prioribus,
{41:20} These devoured and consumed the first,
{41:21} nullum saturitatis dedere vestigium: sed simili macie et squalore torpebant. Evigilans, rursus sopore depressus,
{41:21} giving no indication of being full. But they remained in the same state of emaciation and squalor. Awakening, but being weighed down into sleep again,
{41:22} vidi somnium: Septem spicæ pullulabant in culmo uno plenæ atque pulcherrimæ.
{41:22} I saw a dream. Seven ears of grain sprang up on one stalk, full and very beautiful.
{41:23} Aliæ quoque septem tenues et percussæ uredine, oriebantur e stipula:
{41:23} Likewise, another seven, thin and struck with blight, rose up from the stalk.
{41:24} quæ priorum pulchritudinem devoraverunt. Narravi coniectoribus somnium, et nemo est qui edisserat.
{41:24} And they devoured the beauty of the first. I explained this dream to the interpreters, and there is no one who can unfold it.”
{41:25} Respondit Ioseph: Somnium regis unum est: quæ facturus est Deus, ostendit Pharaoni.
{41:25} Joseph responded: “The dream of the king is one. What God will do, he has revealed to Pharaoh.
{41:26} Septem boves pulchræ, et septem spicæ plenæ: septem ubertatis anni sunt: eamdemque vim somnii comprehendunt.
{41:26} The seven beautiful cows, and the seven full ears of grain, are seven years of abundance. And so the force of the dreams is understood to be the same.
{41:27} Septem quoque boves tenues atque macilentæ, quæ ascenderunt post eas, et septem spicæ tenues, et vento urente percussæ, septem anni venturæ sunt famis.
{41:27} Likewise, the seven thin and emaciated cows, which ascended after them, and the seven thin ears of grain, which were struck with the burning wind, are seven approaching years of famine.
{41:28} Qui hoc ordine complebuntur:
{41:28} These will be fulfilled in this order.
{41:29} Ecce septem anni venient fertilitatis magnæ in universa terra Ægypti:
{41:29} Behold, there will arrive seven years of great fertility throughout the entire land of Egypt.
{41:30} quos sequentur septem anni alii tantæ sterilitatis, ut oblivioni tradatur cuncta retro abundantia: consumptura est enim fames omnem terram,
{41:30} After this, there will follow another seven years, of such great barrenness that all the former abundance will be delivered into oblivion. For the famine will consume all the land,
{41:31} et ubertatis magnitudinem perditura est inopiæ magnitudo.
{41:31} and the greatness of this destitution will cause the greatness of the abundance to be lost.
{41:32} Quod autem vidisti secundo ad eamdem rem pertinens somnium: firmitatis indicium est, eo quod fiat sermo Dei, et velocius impleatur.
{41:32} Now, as to what you saw the second time, it is a dream pertaining to the same thing. It is an indication of its firmness, because the word of God shall be done, and it shall be completed swiftly.
{41:33} Nunc ergo provideat rex virum sapientem et industrium, et præficiat eum Terræ Ægypti:
{41:33} Now therefore, let the king provide a wise and industrious man, and place him over the land of Egypt,
{41:34} Qui constituat præpositos per cunctas regiones: et quintam partem fructuum per septem annos fertilitatis,
{41:34} so that he may appoint overseers throughout all the regions. And let a fifth part of the fruits, throughout the seven fertile years
{41:35} qui iam nunc futuri sunt, congreget in horrea: et omne frumentum sub Pharaonis potestate condatur, serveturque in urbibus.
{41:35} that now have already begun to occur, be gathered into storehouses. And let all the grain be stored away, under the power of Pharaoh, and let it be kept in the cities.
{41:36} Et præparetur futuræ septem annorum fami, quæ oppressura est Ægyptum, et non consumetur terra inopia.
{41:36} And let it be prepared for the future famine of seven years, which will oppress Egypt, and then the land will not be consumed by destitution.”
{41:37} Placuit Pharaoni consilium et cunctis ministris eius:
{41:37} The counsel pleased Pharaoh and all his ministers.
{41:38} locutusque est ad eos: Num invenire poterimus talem virum, qui Spiritu Dei plenus sit?
{41:38} And he said to them, “Would we be able to find another such man, who is full of the Spirit of God?”
{41:39} Dixit ergo ad Ioseph: Quia ostendit tibi Deus omnia quæ locutus es, numquid sapientiorem et consimilem tui invenire potero?
{41:39} Therefore, he said to Joseph: “Because God has revealed to you all that you have said, would I be able to find anyone wiser and as much like you?
{41:40} Tu eris super domum meam, et ad tui oris imperium cunctus populus obediet: uno tantum regni solio te præcedam.
{41:40} You will be over my house, and to the authority of your mouth, all the people will show obedience. Only in one way, in the throne of the kingdom, will I go before you.”
{41:41} Dixitque rursus Pharao ad Ioseph: Ecce, constitui te super universam terram Ægypti.
{41:41} And again, Pharaoh said to Joseph, “Behold, I have appointed you over the entire land of Egypt.”
{41:42} Tulitque annulum de manu sua, et dedit eum in manu eius: vestivitque eum stola byssina, et collo torquem auream circumposuit.
{41:42} And he took the ring from his own hand, and he gave it into his hand. And he clothed him with a robe of fine linen, and he placed a necklace of gold around his neck.
{41:43} Fecitque eum ascendere super currum suum secundum, clamante præcone, ut omnes coram eo genu flecterent, et præpositum esse scirent universæ Terræ Ægypti.
{41:43} And he caused him to ascend upon his second swift chariot, with the herald proclaiming that everyone should bend their knee before him, and that they should know that he was governor over the entire land of Egypt.
{41:44} Dixit quoque rex ad Ioseph: Ego sum Pharao: absque tuo imperio non movebit quisquam manum aut pedem in omni terra Ægypti.
{41:44} Likewise, the king said to Joseph: “I am Pharaoh: apart from your authority, no one will move hand or foot in all the land of Egypt.”
{41:45} Vertitque nomen eius, et vocavit eum lingua Ægyptiaca, Salvatorem mundi. Deditque illi uxorem Aseneth filiam Putiphare sacerdotis Heliopoleos. Egressus est itaque Ioseph ad terram Ægypti
{41:45} And he changed his name and called him, in the Egyptian tongue: ‘Savior of the world.’ And he gave him as a wife, Asenath, the daughter of Potiphera, priest of Heliopolis. And so Joseph went out into the land of Egypt.
{41:46} (Triginta autem annorum erat quando stetit in conspectu regis Pharaonis) et circuivit omnes regiones Ægypti.
{41:46} (Now he was thirty years old when he stood in the sight of king Pharaoh.) And he traveled throughout the regions of Egypt.
{41:47} Venitque fertilitas septem annorum: et in manipulos redactæ segetes congregatæ sunt in horrea Ægypti.
{41:47} And the fertility of the seven years arrived. And when the grain fields were reduced to sheaves, these were gathered into the storehouses of Egypt.
{41:48} Omnis etiam frugum abundantia in singulis urbibus condita est.
{41:48} And now all the abundance of grain was stored away in every city.
{41:49} Tantaque fuit abundantia tritici, ut arenæ maris coæquaretur, et copia mensuram excederet.
{41:49} And there was such a great abundance of wheat that it was comparable to the sands of the sea, and its bounty exceeded all measure.
{41:50} Nati sunt autem Ioseph filii duo antequam veniret fames: quos peperit ei Aseneth filia Putiphare sacerdotis Heliopoleos.
{41:50} Then, before the famine arrived, Joseph had two sons born, whom Asenath, the daughter of Potiphera, priest of Heliopolis, bore for him.
{41:51} Vocavitque nomen primogeniti, Manasses, dicens: Oblivisci me fecit Deus omnium laborum meorum, et domus patris mei.
{41:51} And he called the name of the firstborn Manasseh, saying, “God has caused me to forget all my labors and the house of my father.”
{41:52} Nomen quoque secundi appellavit Ephraim, dicens: Crescere me fecit Deus in terra paupertatis meæ.
{41:52} Likewise, he named the second Ephraim, saying, “God has caused me to increase in the land of my poverty.”
{41:53} Igitur transactis septem ubertatis annis, qui fuerant in Ægypto:
{41:53} And so, when the seven years of fertility that occurred in Egypt had passed,
{41:54} cœperunt venire septem anni inopiæ: quos prædixerat Ioseph: et in universo orbe fames prævaluit, in cuncta autem terra Ægypti panis erat.
{41:54} the seven years of destitution, which Joseph had predicted, began to arrive. And the famine prevailed throughout the whole world, but there was bread in all the land of Egypt.
{41:55} Qua esuriente, clamavit populus ad Pharaonem, alimenta petens. Quibus ille respondit: Ite ad Ioseph: et quidquid ipse vobis dixerit, facite.
{41:55} And being hungry, the people cried out to Pharaoh, asking for provisions. And he said to them: “Go to Joseph. And do whatever he will tell you.”
{41:56} Crescebat autem quotidie fames in omni terra: aperuitque Ioseph universa horrea, et vendebat Ægyptiis: nam et illos oppresserat fames.
{41:56} Then the famine increased daily in all the land. And Joseph opened all of the storehouses and sold to the Egyptians. For the famine had oppressed them also.
{41:57} Omnesque provinciæ veniebant in Ægyptum, ut emerent escas, et malum inopiæ temperarent.
{41:57} And all the provinces came to Egypt, to buy food and to temper the misfortune of their destitution.
{42:1} Audiens autem Iacob quod alimenta venderentur in Ægypto, dixit filiis suis: Quare negligitis?
{42:1} Then Jacob, hearing that food was being sold in Egypt, said to his sons: “Why are you negligent?
{42:2} Audivi quod triticum venundetur in Ægypto: descendite, et emite nobis necessaria, ut possimus vivere, et non consumamur inopia.
{42:2} I have heard that wheat is being sold in Egypt. Go down and buy necessities for us, so that we may be able to live, and not be consumed by destitution.”
{42:3} Descendentes igitur fratres Ioseph decem, ut emerent frumenta in Ægypto,
{42:3} And so, when ten brothers of Joseph went down to buy grain in Egypt,
{42:4} Beniamin domi retento a Iacob, qui dixerat fratribus eius: Ne forte in itinere quidquam patiatur mali:
{42:4} Benjamin was kept at home by Jacob, who said to his brothers, “Lest perhaps he may suffer harm on the journey.”
{42:5} ingressi sunt terram Ægypti cum aliis qui pergebant ad emendum. Erat autem fames in terra Chanaan.
{42:5} And they entered into the land of Egypt with the others who traveled to buy. For the famine was in the land of Canaan.
{42:6} Et Ioseph erat princeps in terra Ægypti, atque ad eius nutum frumenta populis vendebantur. Cumque adorassent eum fratres sui,
{42:6} And Joseph was governor in the land of Egypt, and grain was sold under his direction to the people. And when his brothers had reverenced him
{42:7} et agnovisset eos, quasi ad alienos durius loquebatur, interrogans eos: Unde venistis? Qui responderunt: De terra Chanaan, ut emamus victui necessaria.
{42:7} and he had recognized them, he spoke harshly, as if to foreigners, questioning them: “Where did you come from?” And they responded, “From the land of Canaan, to buy necessary provisions.”
{42:8} Et tamen fratres ipse cognoscens, non est cognitus ab eis.
{42:8} And although he knew his brothers, he was not known by them.
{42:9} Recordatusque somniorum, quæ aliquando viderat, ait ad eos: Exploratores estis: ut videatis infirmiora terræ venistis.
{42:9} And remembering the dreams, which he had seen in another time, he said to them: “You are scouts. You have come in order to see which parts of the land are weaker.”
{42:10} Qui dixerunt: Non est ita, domine, sed servi tui venerunt ut emerent cibos.
{42:10} And they said: “It is not so, my lord. But your servants have arrived in order to buy food.
{42:11} Omnes filii unius viri sumus: pacifici venimus, nec quidquam famuli tui machinantur mali.
{42:11} We are all sons of one man. We have come in peace, nor do any of your subjects devise evil.”
{42:12} Quibus ille respondit: Aliter est: immunita terræ huius considerare venistis.
{42:12} And he answered them: “It is otherwise. You have come to examine the unguarded parts of this land.”
{42:13} At illi: Duodecim, inquiunt, servi tui, fratres sumus, filii viri unius in terra Chanaan: minimus cum patre nostro est, alius non est super.
{42:13} But they said: “We, your servants, are twelve brothers, the sons of one man in the land of Canaan. The youngest is with our father; the other is not living.”
{42:14} Hoc est, ait, quod locutus sum: Exploratores estis.
{42:14} He said: “This is just as I have said. You are scouts.
{42:15} Iam nunc experimentum vestri capiam: per salutem Pharaonis non egrediemini hinc, donec veniat frater vester minimus.
{42:15} I will now continue to put you to the test. By the health of Pharaoh, you will not depart from here, until your youngest brother arrives.
{42:16} Mittite ex vobis unum, et adducat eum: vos autem eritis in vinculis, donec probentur quæ dixistis utrum vera an falsa sint: alioquin per salutem Pharaonis exploratores estis.
{42:16} Send one of you and bring him. But you will be in chains, until what you have said is proven to be either true or false. Otherwise, by the health of Pharaoh, you are scouts.”
{42:17} Tradidit ergo illos custodiæ tribus diebus.
{42:17} Therefore, he delivered them into custody for three days.
{42:18} Die autem tertio eductis de carcere, ait: Facite quæ dixi, et vivetis: Deum enim timeo.
{42:18} Then, on the third day, he brought them out of prison, and he said: “Do as I have said, and you will live. For I fear God.
{42:19} Si pacifici estis, frater vester unus ligetur in carcere: vos autem abite, et ferte frumenta quæ emistis, in domos vestras,
{42:19} If you are peaceful, let one of your brothers be bound in prison. Then you may go away and carry the grain that you have bought to your houses.
{42:20} et fratrem vestrum minimum ad me adducite, ut possim vestros probare sermones, et non moriamini. Fecerunt ut dixerat,
{42:20} And bring your youngest brother to me, so that I may be able to test your words, and you may not die.” They did as he had said,
{42:21} et locuti sunt ad invicem: Merito hæc patimur, quia peccavimus in fratrem nostrum, videntes angustiam animæ illius, dum deprecaretur nos, et non audivimus: idcirco venit super nos ista tribulatio.
{42:21} and they spoke to one another: “We deserve to suffer these things, because we have sinned against our brother, seeing the anguish of his soul, when he begged us and we would not listen. For that reason, this tribulation has come upon us.”
{42:22} E quibus unus Ruben, ait: Numquid non dixi vobis: Nolite peccare in puerum: et non audistis me? en sanguis eius exquiritur.
{42:22} And Reuben, one of them, said: “Did not I say to you, ‘Do not sin against the boy,’ and you would not listen to me? See, his blood is exacted.”
{42:23} Nesciebant autem quod intelligeret Ioseph: eo quod per interpretem loqueretur ad eos.
{42:23} But they did not know that Joseph understood, because he was speaking to them through an interpreter.
{42:24} Avertitque se parumper, et flevit: et reversus locutus est ad eos.
{42:24} And he turned himself away briefly and wept. And returning, he spoke to them.
{42:25} Tollensque Simeon, et ligans illis præsentibus, iussit ministris ut implerent eorum saccos tritico, et reponerent pecunias singulorum in sacculis suis, datis supra cibariis in viam: qui fecerunt ita.
{42:25} And taking Simeon, and binding him in their presence, he ordered his ministers to fill their sacks with wheat, and to replace each one’s money in their sacks, and to give them, in addition, provisions for the way. And they did so.
{42:26} At illi portantes frumenta in asinis suis, profecti sunt.
{42:26} Then, having loaded their donkeys with the grain, they set out.
{42:27} Apertoque unus sacco, ut daret iumento pabulum in diversorio, contemplatus pecuniam in ore sacculi,
{42:27} And one of them, opening a sack to give his beast of burden fodder at the inn, looked upon the money at the sack’s mouth,
{42:28} dixit fratribus suis: Reddita est mihi pecunia, en habetur in sacco. Et obstupefacti, turbatique mutuo dixerunt: Quidnam est hoc quod fecit nobis Deus?
{42:28} and he said to his brothers: “My money has returned to me. See, it is held in the sack.” And they were astonished and troubled, and they said to one another, “What is this that God has done to us?”
{42:29} Veneruntque ad Iacob patrem suum in terram Chanaan, et narraverunt ei omnia quæ accidissent sibi, dicentes:
{42:29} And they went to their father Jacob in the land of Canaan, and they explained to him all the things that had befallen them, saying:
{42:30} Locutus est nobis dominus terræ dure, et putavit nos exploratores esse provinciæ.
{42:30} “The lord of the land spoke harshly to us, and he considered us to be scouts of the province.
{42:31} Cui respondimus: Pacifici sumus, nec ullas molimur insidias.
{42:31} And we answered him: ‘We are peaceful, and we do not intend any treachery.
{42:32} Duodecim fratres uno patre geniti sumus: unus non est super, minimus cum patre nostro est in terra Chanaan.
{42:32} We are twelve brothers conceived of one father. One is not living; the youngest is with our father in the land of Canaan.’
{42:33} Qui ait nobis: Sic probabo quod pacifici sitis: Fratrem vestrum unum dimittite apud me, et cibaria domibus vestris necessaria sumite, et abite,
{42:33} And he said to us: ‘Thus will I prove that you are peaceful. Release one of your brothers to me, and take necessary provisions for your houses, and go away,
{42:34} fratremque vestrum minimum adducite ad me, ut sciam quod non sitis exploratores: et istum, qui tenetur in vinculis, recipere possitis: ac deinceps quæ vultis, emendi habeatis licentiam.
{42:34} and bring your youngest brother to me, so that I may know that you are not scouts. And this one, who is held in chains, you may be able to receive again. And thereafter, you shall have permission to buy what you want.’ ”
{42:35} His dictis, cum frumenta effunderent, singuli repererunt in ore saccorum ligatas pecunias, exterritisque simul omnibus,
{42:35} Having said this, when they poured out their grain, each found his money tied to the mouth of his sack. And all were terrified together.
{42:36} dixit pater Iacob: Absque liberis me esse fecistis, Ioseph non est super, Simeon tenetur in vinculis, et Beniamin auferetis: in me hæc omnia mala reciderunt.
{42:36} Their father Jacob said, “You have caused me to be without children. Joseph is not living, Simeon is held in chains, and Benjamin you would carry away. All these evils have fallen back upon me.”
{42:37} Cui respondit Ruben: Duos filios meos interfice, si non reduxero illum tibi: trade illum in manu mea, et ego eum tibi restituam.
{42:37} And Reuben answered him, “Put my two sons to death, if I do not lead him back to you. Deliver him into my hand, and I will restore him to you.”
{42:38} At ille: Non descendet, inquit, filius meus vobiscum: frater eius mortuus est, et ipse solus remansit: si quid ei adversi acciderit in terra ad quam pergitis, deducetis canos meos cum dolore ad inferos.
{42:38} But he said: “My son will not go down with you. His brother is dead, and he is left alone. If any adversity will befall him in the land to which you travel, you would lead my grey hairs down with sorrow to the grave.”
~ The word ‘inferos’ can refer to Hell, in some contexts. But it also can refer to the afterlife in general, particularly when one dies under adverse circumstances. Thus the translation here could be ‘grave’ or ‘underworld.’
{43:1} Interim fames omnem terram vehementer premebat.
{43:1} Meanwhile, the famine pressed heavily on all the land.
{43:2} Consumptisque cibis quos ex Ægypto detulerant, dixit Iacob ad filios suos: Revertimini, et emite nobis pauxillum escarum.
{43:2} And having consumed the provisions that they had brought out of Egypt, Jacob said to his sons, “Return and buy us a little food.”
{43:3} Respondit Iudas: Denuntiavit nobis vir ille sub attestatione iurisiurandi, dicens: Non videbitis faciem meam, nisi fratrem vestrum minimum adduxeritis vobiscum.
{43:3} Judah answered: “The man himself declared to us, under the attestation of an oath, saying: ‘You will not see my face, unless you bring your youngest brother with you.’
{43:4} Si ergo vis eum mittere nobiscum, pergemus pariter, et ememus tibi necessaria:
{43:4} If therefore you are willing to send him with us, we will travel together, and we will buy necessities for you.
{43:5} sin autem non vis, non ibimus: vir enim, ut sæpe diximus, denunciavit nobis, dicens: Non videbitis faciem meam absque fratre vestro minimo.
{43:5} But if you are not willing, we will not go. For the man, as we have often said, declared to us, saying: ‘You will not see my face without your youngest brother.’ ”
{43:6} Dixit eis Israel: In meam hoc fecistis miseriam, ut indicaretis ei et alium habere vos fratrem.
{43:6} Israel said to them, “You have done this for my misery, in that you revealed to him that you also had another brother.”
{43:7} At illi responderunt: Interrogavit nos homo per ordinem nostram progeniem: si pater viveret: si haberemus fratrem: et nos respondimus ei consequenter iuxta id quod fuerat sciscitatus: numquid scire poteramus quod dicturus esset: Adducite fratrem vestrum vobiscum?
{43:7} But they responded: “The man questioned us in order, concerning our family: whether our father lived, if we had a brother. And we answered him respectively, according to what he demanded. How could we know that he would say, ‘Bring your brother with you?’ ”
{43:8} Iudas quoque dixit patri suo: Mitte puerum mecum, ut proficiscamur, et possimus vivere: ne moriamur nos et parvuli nostri.
{43:8} Likewise, Judah said to his father: “Send the boy with me, so that we may set out and be able to live, lest we and our little ones should die.
{43:9} Ego suscipio puerum: de manu mea require illum. Nisi reduxero, et reddidero eum tibi, ero peccati reus in te omni tempore.
{43:9} I accept the boy; require him at my hand. Unless I lead him back and restore him to you, I will be guilty of a sin against you for all time.
{43:10} Si non intercessisset dilatio, iam vice alter venissemus.
{43:10} If a delay had not intervened, by now we would have returned here a second time.”
{43:11} Igitur Israel pater eorum dixit ad eos: Si sic necesse est, facite quod vultis: sumite de optimis terræ fructibus in vasis vestris, et deferte viro munera, modicum resinæ, et mellis, et storacis, stactes, et terebinthi, et amygdalarum.
{43:11} Therefore, their father Israel said to them: “If it is necessary to do so, then do what you will. Take, in your vessels, from the best fruits of the land, and carry down gifts to the man: a little resin, and honey, and storax ointment, oil of myrrh, turpentine, and almonds.
~ The Challoner revision lacks ‘their father’ in the first part of the verse. Again, here is an indication that Challoner was working from a slightly different edition than the Clementine Vulgate.
{43:12} Pecuniam quoque duplicem ferte vobiscum: et illam, quam invenistis in sacculis, reportate, ne forte errore factum sit:
{43:12} Also, take with you double the money, and carry back what you found in your sacks, lest perhaps it was done in error.
{43:13} sed et fratrem vestrum tollite, et ite ad virum.
{43:13} But also take your brother, and go to the man.
{43:14} Deus autem meus omnipotens faciat vobis eum placabilem: et remittat vobiscum fratrem vestrum quem tenet, et hunc Beniamin: ego autem quasi orbatus absque liberis ero.
{43:14} Then may my Almighty God cause him to be pleased by you. And send your brother, whom he holds, back with you, along with this one, Benjamin. But as for me, without my children, I will be like one who is bereaved.”
{43:15} Tulerunt ergo viri munera, et pecuniam duplicem, et Beniamin: descenderuntque in Ægyptum, et steterunt coram Ioseph.
{43:15} Therefore, the men took the gifts, and double the money, and Benjamin. And they went down into Egypt, and they stood in the presence of Joseph.
{43:16} Quos cum ille vidisset, et Beniamin simul, præcepit dispensatori domus suæ, dicens: Introduc viros domum, et occide victimas, et instrue convivium: quoniam mecum sunt comesturi meridie.
{43:16} And when he had seen them and Benjamin together, he instructed the steward of his house, saying: “Lead the men into the house, and kill victims, and prepare a feast, because they will be eating with me at midday.”
{43:17} Fecit ille quod sibi fuerat imperatum, et introduxit viros domum.
{43:17} He did what he had been ordered to do, and he brought the men into the house.
{43:18} Ibique exterriti, dixerunt mutuo: Propter pecuniam, quam retulimus prius in saccis nostris, introducti sumus: ut devolvat in nos calumniam, et violenter subiiciat servituti et nos, et asinos nostros.
{43:18} And there, being terrified, they said one to another: “Because of the money, which we carried back the first time in our sacks, we have been brought in, so that he may unleash a false accusation against us, and by violence subjugate both us and our donkeys into servitude.”
{43:19} Quam ob rem in ipsis foribus accedentes ad dispensatorem domus
{43:19} For this reason, approaching the steward of the house at his door,
{43:20} locuti sunt: Oramus domine ut audias nos. Iam ante descendimus ut emeremus escas:
{43:20} they said: “We beg you, lord, to hear us. We came down once before to buy food.
{43:21} quibus emptis, cum venissemus ad diversorium, aperuimus saccos nostros, et invenimus pecuniam in ore saccorum: quam nunc eodem pondere reportavimus.
{43:21} And having bought it, when we arrived at the inn, we opened our sacks and found the money in the mouths of the sacks, which we now have carried back in the same amount.
{43:22} Sed et aliud attulimus argentum, ut emamus quæ nobis necessaria sunt: non est in nostra conscientia quis posuerit eam in marsupiis nostris.
{43:22} But we have also brought other silver, so that we may buy those things that are necessary for us. It is not on our conscience who had placed it in our bags.”
{43:23} At ille respondit: Pax vobiscum, nolite timere: Deus vester, et Deus patris vestri dedit vobis thesauros in saccis vestris. Nam pecuniam, quam dedistis mihi, probatam ego habeo. Eduxitque ad eos Simeon.
{43:23} But he responded: “Peace be with you. Do not be afraid. Your God, and the God of your father, has given you the treasure in your sacks. As for the money that you gave to me, I held it as a test.” And he led Simeon out to them.
{43:24} Et introductis domum, attulit aquam, et laverunt pedes suos, deditque pabulum asinis eorum.
{43:24} And having led them into the house, he brought water, and they washed their feet, and he gave fodder to their donkeys.
{43:25} Illi vero parabant munera, donec ingrederetur Ioseph meridie: audierant enim quod ibi comesturi essent panem.
{43:25} But they also prepared the gifts, until Joseph entered at midday. For they had heard that they would eat bread there.
{43:26} Igitur ingressus est Ioseph domum suam, obtuleruntque ei munera, tenentes in manibus suis: et adoraverunt proni in terram.
{43:26} And so Joseph entered his house, and they offered him the gifts, holding them in their hands. And they reverenced prone on the ground.
{43:27} At ille, clementer resalutatis eis, interrogavit eos, dicens: Salvusne est pater vester senex, de quo dixeratis mihi? Adhuc vivit?
{43:27} But he, gently greeting them again, questioned them, saying: “Is your father, the old man about whom you spoke to me, in good health? Is he still alive?”
{43:28} Qui responderunt: Sospes est servus tuus pater noster, adhuc vivit. Et incurvati, adoraverunt eum.
{43:28} And they answered: “Your servant, our father, is safe; he is still alive.” And bowing, they reverenced him.
{43:29} Attollens autem Ioseph oculos, vidit Beniamin fratrem suum uterinum, et ait: Iste est frater vester parvulus, de quo dixeratis mihi? Et rursum: Deus, inquit, misereatur tui, fili mi.
{43:29} Then Joseph, lifting up his eyes, saw Benjamin, his brother of the same womb, and he said, “Is this your little brother, about whom you spoke to me?” And again, he said, “May God be compassionate to you, my son.”
{43:30} Festinavitque quia commota fuerant viscera eius super fratre suo, et erumpebant lacrymæ: et introiens cubiculum flevit.
{43:30} And he hurried out, because his heart had been moved over his brother, and tears gushed out. And going into his chamber, he wept.
{43:31} Rursumque lota facie egressus, continuit se, et ait: Ponite panes.
{43:31} And when he had washed his face, coming out again, he composed himself, and he said, “Set out bread.”
{43:32} Quibus appositis, seorsum Ioseph, et seorsum fratribus, Ægyptiis quoque qui vescebantur simul, seorsum (illicitum est enim Ægyptiis comedere cum Hebræis, et profanum putant huiuscemodi convivium)
{43:32} And when it was set out, separately for Joseph, and separately for his brothers, likewise separately for the Egyptians, who ate at the same time, (for it is unlawful for Egyptians to eat with Hebrews, and they consider feasting in this way to be profane)
{43:33} sederunt coram eo, primogenitus iuxta primogenita sua, et minimus iuxta ætatem suam. Et mirabantur nimis,
{43:33} they sat before him, the firstborn according to his birthright, and the youngest according to his state of life. And they wondered exceedingly,
{43:34} sumptis partibus quas ab eo acceperant: maiorque pars venit Beniamin, ita ut quinque partibus excederet. Biberuntque et inebriati sunt cum eo.
{43:34} taking the portions that they received from him. And the greater portion went to Benjamin, so much so that it exceeded five parts. And they drank and became inebriated along with him.
{44:1} Præcepit autem Ioseph dispensatori domus suæ, dicens: Imple saccos eorum frumento, quantum possunt capere: et pone pecuniam singulorum in summitate sacci.
{44:1} Then Joseph instructed the steward of his house, saying: “Fill their sacks with grain, as much as they are able to hold. And place each one’s money at the top of the sack.
{44:2} Scyphum autem meum argenteum, et pretium quod dedit tritici, pone in ore sacci iunioris. Factumque est ita.
{44:2} But place my silver bowl, and the price that he gave for the wheat, in the mouth of the sack of the youngest.” And so it was done.
{44:3} Et orto mane, dimissi sunt cum asinis suis.
{44:3} And when morning arose, they were sent away with their donkeys.
{44:4} Iamque urbem exierant, et processerant paululum: tunc Ioseph accersito dispensatore domus, Surge, inquit, et persequere viros: et apprehensis dicito: Quare reddidistis malum pro bono?
{44:4} And now they had departed from the city and had set out a short distance. Then Joseph, sending for the steward of his house, said: “Rise up and pursue the men. And when you have overtaken them, say: ‘Why have you returned evil for good?
{44:5} Scyphus, quem furati estis, ipse est in quo bibit dominus meus, et in quo augurari solet: pessimam rem fecistis.
{44:5} The cup that you have stolen, it is that from which my lord drinks, and in which he is accustomed to discern signs. You have done a very sinful thing.’ ”
{44:6} Fecit ille ut iusserat. Et apprehensis per ordinem locutus est.
{44:6} He did as he had been ordered. And having overtaken them, he spoke to them according to the order.
{44:7} Qui responderunt: Quare sic loquitur dominus noster, ut servi tui tantum flagitii commiserint?
{44:7} And they responded: “Why does our lord speak in this way, as though your servants had committed such a shameful act?
{44:8} Pecuniam, quam invenimus in summitate saccorum, reportavimus ad te de terra Chanaan: et quomodo consequens est ut furati simus de domo domini tui aurum vel argentum?
{44:8} The money, which we found at the top of our sacks, we carried back to you from the land of Canaan. So in what way does it follow that we would steal, from the house of your lord, gold or silver?
{44:9} Apud quemcumque fuerit inventum servorum tuorum quod quæris, moriatur, et nos erimus servi domini nostri.
{44:9} Whichever of your servants will be found to have what you seek, may he die, and we shall be the servants of my lord.”
{44:10} Qui dixit eis: Fiat iuxta vestram sententiam: apud quemcumque fuerit inventus, ipse sit servus meus, vos autem eritis innoxii.
{44:10} And he said to them: “Let it be according to your verdict. With whomever it will be found, let him be my servant, but you will be unharmed.”
{44:11} Itaque festinato deponentes in terram saccos, aperuerunt singuli.
{44:11} And so, they quickly placed their sacks down to the ground, and each one was opened.
{44:12} Quos scrutatus, incipiens a maiore usque ad minimum, invenit scyphum in sacco Beniamin.
{44:12} And when he had searched, beginning with the oldest, all the way to the youngest, he found the cup in Benjamin’s sack.
{44:13} At illi, scissis vestibus, oneratisque rursum asinis, reversi sunt in oppidum.
{44:13} But they, tearing their garments and burdening their donkeys again, returned to the town.
{44:14} Primusque Iudas cum fratribus ingressus est ad Ioseph (necdum enim de loco abierat) omnesque ante eum pariter in terram corruerunt.
{44:14} And Judah, first among his brothers, entered to Joseph (for he had not yet departed from the place) and together they all fell down before him to the ground.
{44:15} Quibus ille ait: Cur sic agere voluistis? an ignoratis quod non sit similis mei in augurandi scientia?
{44:15} And he said to them: “Why would you choose to act in this way? Could you be ignorant that there is no one like me in the knowledge of discerning signs?”
{44:16} Cui Iudas: Quid respondebimus, inquit, domino meo? vel quid loquemur aut iuste poterimus obtendere? Deus invenit iniquitatem servorum tuorum: en omnes servi sumus domini mei, et nos, et apud quem inventus est scyphus.
{44:16} And Judah said to him, “What could we answer to my lord? And what would we be able to say, or to justly claim? God has discovered the iniquity of your servants. See, we have all become servants to my lord, both we, and he with whom the cup was found.”
{44:17} Respondit Ioseph: Absit a me ut sic agam: qui furatus est scyphum, ipse sit servus meus: vos autem abite liberi ad patrem vestrum.
{44:17} Joseph responded: “Far be it from me that I should act in this way. He who stole the cup, he will be my servant. But you may go away free to your father.”
{44:18} Accedens autem propius Iudas, confidenter ait: Oro domini mi, loquatur servus tuus verbum in auribus tuis, et ne irascaris famulo tuo: tu es enim post Pharaonem
{44:18} Then Judah, approaching closer, said confidently: “I beg you, my lord, let your servant speak a word in your ears, and do not be angry with your servant. For you are next to Pharaoh.
{44:19}Interrogasti dominus meus prius servos tuos: Habetis patrem, aut fratrem?
{44:19} My lord, you questioned your servants before: ‘Do you have a father or a brother?’
{44:20} et nos respondimus tibi domino meo: Est nobis pater senex, et puer parvulus, qui in senectute illius natus est; cuius uterinus frater mortuus est: et ipsum solum habet mater sua, pater vero tenere diliget eum.
{44:20} And we answered you, my lord: ‘There is our father, an old man, and a young boy, who was born in his old age. His brother of the same womb has died, and he alone is left to his mother and father, who truly love him tenderly.’
{44:21} Dixistique servis tuis: Adducite eum ad me, et ponam oculos meos super illum.
{44:21} And you said to your servants, ‘Bring him to me, and I will set my eyes on him.’
{44:22} Suggessimus domino meo: Non potest puer relinquere patrem suum: si enim illum dimiserit, morietur.
{44:22} We suggested to my lord: ‘The boy is not able to leave his father. For if he sends him away, he will die.’
{44:23} Et dixisti servis tuis: Nisi venerit frater vester minimus vobiscum, non videbitis amplius faciem meam.
{44:23} And you said to your servants: ‘Unless your youngest brother arrives with you, you will not see my face any more.’
{44:24} Cum ergo ascendissemus ad famulum tuum patrem nostrum, narravimus ei omnia quæ locutus est dominus meus.
{44:24} Therefore, when we had gone up to your servant our father, we explained to him all that my lord had spoken.
{44:25} Et dixit pater noster: Revertimini, et emite nobis parum tritici.
{44:25} And our father said: ‘Return and buy us a little wheat.’
{44:26} Cui diximus: Ire non possumus: si frater noster minimus descenderit nobiscum, proficiscemur simul: alioquin illo absente, non audemus videre faciem viri.
{44:26} And we said to him: ‘We cannot go. If our youngest brother descends with us, we will set out together. Otherwise, in his absence, we do not dare to see the face of the man.’
{44:27} Ad quæ ille respondit: Vos scitis quod duos genuerit mihi uxor mea.
{44:27} To which he responded: ‘You know that my wife conceived twice by me.
{44:28} Egressus est unus, et dixistis: Bestia devoravit eum: et hucusque non comparet.
{44:28} One went out, and you said, “A beast devoured him.” And since then, he has not appeared.
{44:29} Si tuleritis et istum, et aliquid ei in via contigerit, deducetis canos meos cum mœrore ad inferos.
{44:29} If you take this one also, and anything happens to him on the way, you will lead my grey hairs down with grief to the grave.’
{44:30} Igitur si intravero ad servum tuum patrem nostrum, et puer defuerit, (cum anima illius ex huius anima pendeat)
{44:30} Therefore, if I would have gone to your servant, our father, with the boy not present, (though his life depends upon the life of him)
{44:31} videritque eum non esse nobiscum, morietur, et deducent famuli tui canos eius cum dolore ad inferos.
{44:31} and if he were to see that he is not with us, he would die, and your servants will lead his grey hairs down with sorrow to the grave.
{44:32} Ego proprie servus tuus sim qui in meam hunc recepi fidem, et spopondi dicens: Nisi reduxero eum, peccati reus ero in patrem meum omni tempore.
{44:32} Let me be your very own servant, for I accepted this one into my trust, and I promised, saying: ‘Unless I lead him back, I will be guilty of a sin against my father for all time.’
{44:33} Manebo itaque servus tuus pro puero in ministerio domini mei, et puer ascendat cum fratribus suis.
{44:33} And so I, your servant, will remain in place of the boy, in ministry to my lord, and then let the boy go up with his brothers.
{44:34} Non enim possum redire ad patrem meum, absente puero: ne calamitatis, quæ oppressura est patrem meum, testis assistam.
{44:34} For I cannot return to my father without the boy, lest I appear as a witness to the calamity that will oppress my father.”
{45:1} Non se poterat ultra cohibere Ioseph multis coram astantibus: unde præcepit ut egrederentur cuncti foras, et nullus interesset alienus agnitioni mutuæ.
{45:1} Joseph was unable to restrain himself any longer, standing before so many. Therefore, he instructed that all should go outside, and that no stranger should be among them as they recognized one another.
{45:2} Elevavitque vocem cum fletu: quam audierunt Ægyptii, omnisque domus Pharaonis.
{45:2} And he lifted up his voice with weeping, which the Egyptians heard, along with the entire house of Pharaoh.
{45:3} Et dixit fratribus suis: Ego sum Ioseph: adhuc pater meus vivit? Non poterant respondere fratres nimio terrore perterriti.
{45:3} And he said to his brothers: “I am Joseph. Is my father still alive?” His brothers were unable to respond, being terrified by a very great fear.
{45:4} Ad quos ille clementer: Accedite, inquit, ad me. Et cum accessissent prope, Ego sum, ait, Ioseph, frater vester, quem vendidistis in Ægyptum.
{45:4} And he said to them mildly, “Approach toward me.” And when they had approached close by, he said: “I am Joseph, your brother, whom you sold into Egypt.
{45:5} Nolite pavere, neque vobis durum esse videatur quod vendidistis me in his regionibus: pro salute enim vestra misit me Deus ante vos in Ægyptum.
{45:5} Do not be afraid, and let it not seem to you to be a hardship that you sold me into these regions. For God sent me before you into Egypt for your salvation.
{45:6} Biennium est enim quod cœpit fames esse in terra: et adhuc quinque anni restant, quibus nec arari poterit nec meti.
{45:6} For it is two years since the famine began to be upon the land, and five years more remain, in which there can be neither plowing, nor reaping.
{45:7} Præmisitque me Deus ut reservemini super terram, et escas ad vivendum habere possitis.
{45:7} And God sent me ahead, so that you may be preserved upon the earth, and so that you would be able to have food in order to live.
{45:8} Non vestro consilio, sed Dei voluntate huc missum sum: qui fecit me quasi patrem Pharaonis, et dominum universæ domus eius, ac principem in omni terra Ægypti.
{45:8} I was sent here, not by your counsel, but by the will of God. He has caused me to be like a father to Pharaoh, and to be the lord of his entire house, as well as governor throughout all the land of Egypt.
{45:9} Festinate, et ascendite ad patrem meum, et dicetis ei: Hæc mandat filius tuus Ioseph: Deus fecit me dominum universæ terræ Ægypti: descende ad me, ne moreris,
{45:9} Hurry, and go up to my father, and say to him: ‘Your son Joseph commands this: God has caused me to be lord of the entire land of Egypt. Come down to me, do not delay,
{45:10} et habitabis in terra Gessen: erisque iuxta me tu, et filii tui, et filii filiorum tuorum, oves tuæ, et armenta tua, et universa quæ possides.
{45:10} and you will live in the land of Goshen. And you will be next to me, you and your sons and the sons of your sons, your sheep and your herds, and all that you possess.
{45:11} Ibique te pascam (adhuc enim quinque anni residui sunt famis) ne et tu pereas, et domus tua, et omnia quæ possides.
{45:11} And there I will pasture you, (for there are still five years of famine remaining) lest both you and your house perish, along with all that you possess.’
{45:12} En oculi vestri, et oculi fratris mei Beniamin vident quod os meum loquatur ad vos.
{45:12} Behold, your eyes and the eyes of my brother Benjamin can see that it is my mouth speaking to you.
{45:13} Nunciate patri meo universam gloriam meam, et cuncta quæ vidistis in Ægypto: festinate, et adducite eum ad me.
{45:13} You will report to my father about all my glory, and about all that you have seen in Egypt. Hurry, and bring him to me.”
{45:14} Cumque amplexatus recidisset in collum Beniamin fratris sui, flevit: illo quoque similiter flente super collum eius.
{45:14} And then falling upon the neck of his brother Benjamin, he embraced him and wept. And likewise, Benjamin wept at the same time on his neck.
{45:15} Osculatusque est Ioseph omnes fratres suos, et ploravit super singulos: post quæ ausi sunt loqui ad eum.
{45:15} And Joseph kissed all his brothers, and he cried over each one. After this, they were emboldened to speak to him.
{45:16} Auditumque est, et celebri sermone vulgatum in aula regis: Venerunt fratres Ioseph: et gavisus est Pharao, atque omnis familia eius.
{45:16} And it was overheard, and the news spread by word throughout the king’s court. The brothers of Joseph had arrived, and Pharaoh was gladdened along with all his family.
{45:17} Dixitque ad Ioseph ut imperaret fratribus suis, dicens: Onerantes iumenta, ite in terram Chanaan,
{45:17} And he told Joseph that he should command his brothers, saying: “ ‘Burden your beasts, and go into the land of Canaan,
{45:18} et tollite inde patrem vestrum et cognationem, et venite ad me: et ego dabo vobis omnia bona Ægypti, ut comedatis medullam terræ.
{45:18} and take from there your father and kindred, and come to me. And I will give you all the good things of Egypt, so that you may eat from the marrow of the land.’ ”
{45:19} Præcipe etiam ut tollant plaustra de terra Ægypti, ad subvectionem parvulorum suorum ac coniugum: et dicito: Tollite patrem vestrum, et properate quantocius venientes.
{45:19} “And you may even instruct that they take wagons from the land of Egypt, in order to transport their little ones as well as their wives. And say: ‘Take your father, and come quickly, as soon as possible.
{45:20} Nec dimittatis quidquam de supellectili vestra: quia omnes opes Ægypti, vestræ erunt.
{45:20} You need not give up anything from your household, for all the riches of Egypt will be yours.’ ”
{45:21} Feceruntque filii Israel ut eis mandatum fuerat. Quibus dedit Ioseph plaustra, secundum Pharaonis imperium: et cibaria in itinere.
{45:21} And the sons of Israel did just as they were commanded. And Joseph gave them wagons, according to the command of Pharaoh, and provisions for the journey.
{45:22} Singulis quoque proferri iussit binas stolas: Beniamin vero dedit trecentos argenteos cum quinque stolis optimis:
{45:22} Likewise, he ordered two robes for each of them to be brought. Yet truly, to Benjamin he gave three hundred pieces of silver along with five of the best robes.
{45:23} tantumdem pecuniæ et vestium mittens patri suo, addens et asinos decem, qui subveherent ex omnibus divitiis Ægypti: et totidem asinas, triticum in itinere, panesque portantes.
{45:23} And he sent just as much money and clothing to his father, adding also ten male donkeys, with which to transport all the riches of Egypt, and as many female donkeys, carrying wheat and bread for the journey.
{45:24} Dimisit ergo fratres suos, et proficiscentibus ait: Ne irascamini in via.
{45:24} Thus he sent away his brothers, and as they set out he said, “Do not become angry on the way.”
{45:25} Qui ascendentes ex Ægypto, venerunt in terram Chanaan ad patrem suum Iacob.
{45:25} And they ascended out of Egypt, and they arrived in the land of Canaan, to their father Jacob.
{45:26} Et nunciaverunt ei, dicentes: Ioseph filius tuus vivit: et ipse dominatur in omni terra Ægypti. Quo audito Iacob, quasi de gravi somno evigilans, tamen non credebat eis.
{45:26} And they reported to him, saying: “Your son Joseph is alive, and he is ruler throughout all the land of Egypt. When Jacob heard this, he was stirred up, as if from a deep sleep, yet he did not believe them.
{45:27} Illi e contra referebant omnem ordinem rei. Cumque vidisset plaustra, et universa quæ miserat, revixit spiritus eius,
{45:27} To the contrary, they explained the entire matter in order. And when he had seen the wagons, and all that he had sent, his spirit revived,
{45:28} et ait: Sufficit mihi si adhuc Ioseph filius meus vivit: vadam, et videbo illum antequam moriar.
{45:28} and he said: “It is enough for me, if my son Joseph is still alive. I will go and see him before I die.”
{46:1} Profectusque Israel cum omnibus quæ habebat, venit ad Puteum iuramenti. Et mactatis ibi victimis Deo patris sui Isaac,
{46:1} And Israel, setting out with all that he had, arrived at the Well of the Oath. And sacrificing victims there to the God of his father Isaac,
{46:2} audivit eum per visionem noctis vocantem se, et dicentem sibi: Iacob, Iacob. Cui respondit: Ecce adsum.
{46:2} he heard him, by a vision in the night, calling him, and saying to him: “Jacob, Jacob.” And he answered him, “Behold, here I am.”
{46:3} Ait illi Deus: Ego sum fortissimus Deus patris tui: noli timere, descende in Ægyptum, quia in gentem magnam faciam te ibi.
{46:3} God said to him: “I am the most strong God of your father. Do not be afraid. Descend into Egypt, for there I will make of you a great nation.
{46:4} Ego descendam tecum illuc, et ego inde adducam te revertentem: Ioseph quoque ponet manus suas super oculos tuos.
{46:4} I will descend with you to that place, and I will lead you back from there, returning. Also, Joseph will place his hands over your eyes.
~ The participle ‘revertentem’ (returning) seems redundant, but there may be an additional level of meaning to which this refers, so it is translated fairly literally and left in.
{46:5} Surrexit autem Iacob a Puteo iuramenti: tuleruntque eum filii cum parvulis et uxoribus suis in plaustris quæ miserat Pharao ad portandum senem,
{46:5} Then Jacob rose up from the Well of the Oath. And his sons took him, with their little ones and wives, in the wagons that Pharaoh had sent to carry the old man,
{46:6} et omnia quæ possederat in Terra Chanaan: venitque in Ægyptum cum omni semine suo,
{46:6} along with all that he possessed in the land of Canaan. And he arrived in Egypt with all his offspring:
{46:7} filii eius, et nepotes, filiæ, et cuncta simul progenies.
{46:7} his sons and his grandsons, his daughters and all his progeny together.
{46:8} Hæc sunt autem nomina filiorum Israel, qui ingressi sunt in Ægyptum, ipse cum liberis suis. Primogenitus Ruben.
{46:8} Now these are the names of the sons of Israel, who entered into Egypt, he with his children. The firstborn is Reuben.
{46:9} Filii Ruben: Henoch et Phallu et Hesron et Charmi.
{46:9} The sons of Reuben: Hanoch and Pallu, and Hezron and Carmi.
{46:10} Filii Simeon: Iamuel et Iamin et Ahod, et Iachin et Sohar, et Saul filius Chanaanitidis.
{46:10} The sons of Simeon: Jemuel and Jamin and Ohad, and Jachin and Zohar, and Shaul, the son of a Canaanite woman.
{46:11} Filii Levi: Gerson et Caath et Merari.
{46:11} The sons of Levi: Gershon and Kohath, and Merari.
{46:12} Filii Iuda: Her et Onan et Sela et Phares et Zara. Mortui sunt autem Her et Onan in terra Chanaan. Natique sunt filii Phares: Hesron et Hamul.
{46:12} The sons of Judah: Er and Onan, and Shelah, and Perez and Zerah. Now Er and Onan died in the land of Canaan. And sons were born to Perez: Hezron and Hamul.
{46:13} Filii Issachar: Thola et Phua et Iob et Semron.
{46:13} The sons of Issachar: Tola and Puvah, and Job and Shimron.
{46:14} Filii Zabulon: Sared et Elon et Iahelel.
{46:14} The sons of Zebulun: Sered and Elon and Jahleel.
{46:15} Hi filii Liæ quos genuit in Mesopotamia Syriæ cum Dina filia sua. Omnes animæ filiorum eius et filiarum, triginta tres.
{46:15} These are the sons of Leah, whom she bore, along with his daughter Dinah, in Mesopotamia of Syria. All the souls of her sons and daughters are thirty-three.
{46:16} Filii Gad: Sephion et Haggi et Suni et Esebon et Heri et Arodi et Areli.
{46:16} The sons of Gad: Ziphion and Haggi, and Shuni and Ezbon, and Eri and Arodi, and Areli.
{46:17} Filii Aser: Iamne et Iesua et Iessui et Beria, Sara quoque soror eorum. Filii Beria: Heber et Melchiel.
{46:17} The sons of Asher: Imnah and Jesua, and Jessui and Beriah, and also their sister Sarah. The sons of Beria: Heber and Malchiel.
{46:18} Hi filii Zelphæ, quam dedit Laban Liæ filiæ suæ. Et hos genuit Iacob sedecim animas.
{46:18} These are the sons of Zilpah, whom Laban gave to his daughter Leah. And these she bore to Jacob: sixteen souls.
{46:19} Filii Rachel uxoris Iacob: Ioseph et Beniamin.
{46:19} The sons of Rachel, the wife of Jacob: Joseph and Benjamin.
{46:20} Natique sunt Ioseph filii in Terra Ægypti, quos genuit ei Aseneth filia Putiphare sacerdotis Heliopoleos: Manasses et Ephraim.
{46:20} And sons were born to Joseph in the land of Egypt, whom Asenath, the daughter of Potiphera, priest of Heliopolis, bore for him: Manasseh and Ephraim.
{46:21} Filii Beniamin: Bela et Bechor et Asbel et Gera et Naaman et Echi et Ros et Mophim et Ophim et Ared.
{46:21} The sons of Benjamin: Bela and Becher, and Ashbel and Gera, and Naaman and Ehi, and Rosh and Moppim, and Huppim and Ard.
{46:22} Hi filii Rachel quos genuit Iacob: omnes animæ, quatuordecim.
{46:22} These are the sons of Rachel, whom she bore to Jacob: all these souls are fourteen.
{46:23} Filii Dan: Husim.
{46:23} The sons of Dan: Hushim.
{46:24} Filii Nephthali: Iasiel et Guni et Ieser et Sallem.
{46:24} The sons of Naphtali: Jahzeel and Guni, and Jezer and Shillem.
{46:25} Hi filii Balæ, quam dedit Laban Racheli filiæ suæ: et hos genuit Iacob: omnes animæ, septem.
{46:25} These are the sons of Bilhah, whom Laban gave to his daughter Rachel, and these she bore to Jacob: all these souls are seven.
{46:26} Cunctæ animæ, quæ ingressæ sunt cum Iacob in Ægyptum, et egressæ sunt de femore illius, absque uxoribus filiorum eius, sexaginta sex.
{46:26} All the souls who went into Egypt with Jacob and who went out from his thigh, besides the wives of his sons, were sixty-six.
{46:27} Filii autem Ioseph, qui nati sunt ei in terra Ægypti, animæ duæ. Omnes animæ domus Iacob, quæ ingressæ sunt in Ægyptum, fuere septuaginta.
{46:27} Now the sons of Joseph, who were born to him in the land of Egypt, were two souls. All the souls of the house of Jacob, who went into Egypt, were seventy.
{46:28} Misit autem Iudam ante se ad Ioseph, ut nunciaret ei, et occurreret in Gessen.
{46:28} Then he sent Judah ahead of himself, to Joseph, in order to report to him, and so that he would meet him in Goshen.
{46:29} Quo cum pervenisset, iuncto Ioseph curro suo, ascendit obviam patri suo ad eumdem locum: vidensque eum, irruit super collum eius, et inter amplexus flevit.
{46:29} And when he had arrived there, Joseph harnessed his chariot, and he went up to meet his father at the same place. And seeing him, he fell upon his neck, and, amid embraces, he wept.
{46:30} Dixitque pater ad Ioseph: Iam lætus moriar, quia vidi faciem tuam, et superstitem te relinquo.
{46:30} And the father said to Joseph, “Now I will die happy, because I have seen your face, and I am leaving you behind alive.”
~ Literally, ‘superstitem’ means ‘standing above.’ The term ‘super’ (above) is sometimes used in the Latin to indicate that someone is still alive.
{46:31} At ille locutus est ad fratres suos, et ad omnem domum patris sui: Ascendam, et nunciabo Pharaoni dicamque ei: Fratres mei, et domus patris mei, qui erant in Terra Chanaan, venerunt ad me:
{46:31} And he said to his brothers and to all his father’s house: “I will go up and report to Pharaoh, and I will say to him: ‘My brothers, and my father’s house, who were in the land of Canaan, have come to me.
{46:32} et sunt viri pastores ovium, curamque habent alendorum gregum: pecora sua, et armenta, et omnia quæ habere potuerunt, adduxerunt secum.
{46:32} And these honorable men are pastors of sheep, and they have the task of feeding the flock. Their cattle, and herds, and all that they were able to hold, they have brought with them.’
~ The word ‘viri’ is usually translated as ‘men,’ but it is derived from a Latin word referring to virtue or strength, so it can also be translated as ‘good men’ or ‘honorable men.’
{46:33} Cumque vocaverit vos, et dixerit: Quod est opus vestrum?
{46:33} And when he will call you and will say, ‘What is your work?’
{46:34} Respondebitis: Viri pastores sumus servi tui, ab infantia nostra usque in præsens, et nos et patres nostri. Hæc autem dicetis, ut habitare possitis in Terra Gessen: quia detestantur Ægyptii omnes pastores ovium.
{46:34} You will respond, ‘Your servants are pastors of honor, from our infancy even to the present time, both we and our fathers.’ Now you will say this so that you may be able to live in the land of Goshen, because the Egyptians detest all pastors of sheep.”
~ The word ‘viri’ can be genitive singular, as in ‘pastors of honor’ or ‘noble pastors,’ or, ‘pastors of virtue.’ Or it can be nominative plural, as in ‘We honorable men, your servants, are pastors.’
{47:1} Ingressus ergo Ioseph nunciavit Pharaoni, dicens: Pater meus et fratres, oves eorum et armenta, et cuncta quæ possident, venerunt de Terra Chanaan: et ecce consistunt in Terra Gessen.
{47:1} And so Joseph entered and reported to Pharaoh, saying: “My father and brothers, their sheep and herds, and everything that they possess, have arrived from the land of Canaan. And behold, they stand together in the land of Goshen.”
{47:2} Extremos quoque fratrum suorum quinque viros constituit coram rege:
{47:2} Likewise, he stood in the sight of the king five men, the last of his brothers.
{47:3} quos ille interrogavit: Quid habetis operis? Responderunt: Pastores ovium sumus servi tui, et nos, et patres nostri.
{47:3} And he questioned them, “What do you have for work?” They responded: “Your servants are pastors of sheep, both we and our fathers.
{47:4} Ad peregrinandum in terra tua venimus: quoniam non est herba gregibus servorum tuorum, ingravescente fame in terra Chanaan: petimusque ut esse nos iubeas servos tuos in Terra Gessen.
{47:4} We came to sojourn in your land, because there is no grass for the flocks of your servants, the famine being very grievous in the land of Canaan. And we petition you that you may order us, your servants, to be in the land of Goshen.”
{47:5} Dixit itaque rex ad Ioseph: Pater tuus et fratres tui venerunt ad te.
{47:5} And so the king said to Joseph: “Your father and brothers have come to you.
{47:6} Terra Ægypti in conspectu tuo est: in optimo loco fac eos habitare, et trade eis Terram Gessen. Quod si nosti in eis esse viros industrios, constitue illos magistros pecorum meorum.
{47:6} The land of Egypt is in your sight. Cause them to live in the best place, and deliver to them the land of Goshen. And if you know there to be industrious men among them, appoint these as foremen over my cattle.”
{47:7} Post hæc introduxit Ioseph patrem suum ad regem, et statuit eum coram eo: qui benedicens illi,
{47:7} After this, Joseph brought in his father to the king, and he stood him in his sight. He blessed him,
{47:8} et interrogatus ab eo: Quot sunt dies annorum vitæ tuæ?
{47:8} and he questioned him: “How many are the days of the years of your life?”
{47:9} Respondit: Dies peregrinationis meæ centum triginta annorum sunt, parvi et mali, et non pervenerunt usque ad dies patrum meorum quibus peregrinati sunt.
{47:9} He responded, “The days of my sojourn are one hundred and thirty years, few and unworthy, and they do not reach even to the days of the sojourning of my fathers.”
{47:10} Et benedicto rege, egressus est foras.
{47:10} And blessing the king, he went outside.
{47:11} Ioseph vero patri et fratribus suis dedit possessionem in Ægypto in optimo terræ loco, Ramesses, ut præceperat Pharao.
{47:11} Truly, Joseph gave his father and brothers a possession in Egypt, in the best place of the land, in Rameses, as Pharaoh had instructed.
{47:12} Et alebat eos, omnemque domum patris sui, præbens cibaria singulis.
{47:12} And he fed them, along with all his father’s house, providing portions of food to each one.
{47:13} In toto enim orbe panis deerat, et oppresserat fames terram, maxime Ægypti et Chanaan.
{47:13} For in the whole world there was a lack of bread, and a famine had oppressed the land, most of all Egypt and Canaan,
{47:14} E quibus omnem pecuniam congregavit pro venditione frumenti, et intulit eam in ærarium regis.
{47:14} from which he gathered together all the money for the grain that they bought, and he took it into the treasury of the king.
{47:15} Cumque defecisset emptoribus pretium, venit cuncta Ægyptus ad Ioseph, dicens: Da nobis panes: quare morimur coram te, deficiente pecunia?
{47:15} And when the buyers had run out of money, all Egypt came to Joseph, saying: “Give us bread. Why should we die in your sight, lacking money?”
{47:16} Quibus ille respondit: Adducite pecora vestra, et dabo vobis pro eis cibos, si pretium non habetis.
{47:16} And he responded to them: “Bring me your cattle, and I will give food to you in exchange for them, if you do not have money.”
{47:17} Quæ cum adduxissent, dedit eis alimenta pro equis, et ovibus, et bobus, et asinis: sustentavitque eos illo anno pro commutatione pecorum.
{47:17} And when they had brought them, he gave them food for their horses, and sheep, and oxen, and donkeys. And he sustained them in that year in exchange for their cattle.
{47:18} Venerunt quoque anno secundo, et dixerunt ei: Non celabimus dominum nostrum quod deficiente pecunia, pecora simul defecerunt: nec clam te est, quod absque corporibus et terra nihil habeamus.
{47:18} Likewise, they came the second year, and they said to him: “We will not conceal from our lord that our money is gone; likewise our cattle are gone. Neither are you unaware that we have nothing left but our bodies and our land.
{47:19} Cur ergo moriemur te vidente? et nos et terra nostra tui erimus: eme nos in servitutem regiam, et præbe semina, ne pereunte cultore redigatur terra in solitudinem.
{47:19} Therefore, why should you watch us die? Both we and our land will be yours. Buy us into royal servitude, but provide seed, lest by the dying off of cultivators the land be reduced to a wilderness.”
~ In this unusual situation, the people needed seed to grow crops. Ordinarily, they would save some seed from one crop in order to grow the next crop. But the famine was caused by an inability to grow crops, almost certainly due to a lack of rain. This drought would reduce the amount of crops that could be grown to the extent that they could not (or would not) save some seed for the next crop. The drought would also keep the Nile from flooding its banks (which would have provided water and rich soil for crops grown in the flood plain).
{47:20} Emit igitur Ioseph omnem Terram Ægypti, vendentibus singulis possessiones suas præ magnitudine famis. Subiecitque eam Pharaoni,
{47:20} Therefore, Joseph bought all the land of Egypt, each one selling his possessions because of the magnitude of the famine. And he subjected it to Pharaoh,
{47:21} et cunctos populos eius a novissimis terminis Ægypti usque ad extremos fines eius,
{47:21} along with all of its people, from the newest borders of Egypt, even to its furthest limits,
{47:22} præter terram sacerdotum, quæ a rege tradita fuerat eis: quibus et statuta cibaria ex horreis publicis præbebantur, et idcirco non sunt compulsi vendere possessiones suas.
{47:22} except the land of the priests, which had been delivered to them by the king. To these also a portion of food was supplied out of the public storehouses, and, for this reason, they were not compelled to sell their possessions.
{47:23} Dixit ergo Ioseph ad populos: En ut cernitis, et vos et terram vestram Pharao possidet: accipite semina, et serite agros,
{47:23} Therefore, Joseph said to the people: “So, as you discern, both you and your lands are possessed by Pharaoh; take seed and sow the fields,
{47:24} ut fruges habere possitis. Quintam partem regi dabitis: quatuor reliquas permitto vobis in sementem, et in cibum familiis et liberis vestris.
{47:24} so that you may be able to have grain. One fifth part you will give to the king; the remaining four I permit to you, as seed and as food for your families and children.
{47:25} Qui responderunt: Salus nostra in manu tua est: respiciat nos tantum dominus noster, et læti serviemus regi.
{47:25} And they responded: “Our health is in your hand; only let our lord look kindly upon us, and we will serve the king with gladness.”
{47:26} Ex eo tempore usque in præsentem diem in universa terra Ægypti regibus quinta pars solvitur, et factum est quasi in legem, absque terra sacerdotali, quæ libera ab hac conditione fuit.
{47:26} From that time, even to the present day, in the entire land of Egypt, the fifth part is turned over to the kings, and it has become like a law, except in the land of the priests, which was free from this condition.
{47:27} Habitavit ergo Israel in Ægypto, id est, in Terra Gessen, et possedit eam: auctusque est, et multiplicatus nimis.
{47:27} And so, Israel lived in Egypt, that is, in the land of Goshen, and he possessed it. And he increased and was multiplied exceedingly.
{47:28} Et vixit in ea decem et septem annis: factique sunt omnes dies vitæ illius centum quadraginta septem annorum.
{47:28} And he lived in it seventeen years. And all the days of his life that passed were one hundred and forty-seven years.
{47:29} Cumque appropinquare cerneret diem mortis suæ, vocavit filium suum Ioseph, et dixit ad eum: Si inveni gratiam in conspectu tuo, pone manum tuam sub femore meo: et facies mihi misericordiam et veritatem, ut non sepelias me in Ægypto:
{47:29} And when he discerned that the day of his death was approaching, he called his son Joseph, and he said to him: “If I have found favor in your sight, place your hand under my thigh. And you shall show me mercy and truth, not to bury me in Egypt.
{47:30} sed dormiam cum patribus meis, et auferas me de terra hac, condasque in sepulchro maiorum meorum. Cui respondit Ioseph: Ego faciam quod iussisti.
{47:30} But I shall sleep with my fathers, and you will carry me from this land and bury me in the sepulcher of my ancestors.” And Joseph answered him, “I will do what you have ordered.”
{47:31} Et ille: Iura ergo, inquit, mihi. Quo iurante, adoravit Israel Deum, conversus ad lectuli caput.
{47:31} And he said, “Then swear it to me.” And as he was swearing, Israel adored God, turning to the head of his resting place.
{48:1} His ita transactis, nunciatum est Ioseph quod ægrotaret pater suus: qui, assumptis duobus filiis Manasse et Ephraim, ire perrexit.
{48:1} After these things were done, it was reported to Joseph that his father was sick. And taking his two sons Manasseh and Ephraim, he went directly to him.
{48:2} Dictumque est seni: Ecce filius tuus Ioseph venit ad te. Qui confortatus sedit in lectulo.
{48:2} And it was told to the old man, “Behold, your son Joseph is coming to you.” And being strengthened, he sat up in bed.
{48:3} Et ingresso ad se ait: Deus omnipotens apparuit mihi in Luza, quæ est in Terra Chanaan: benedixitque mihi,
{48:3} And when he had entered to him, he said: “Almighty God appeared to me at Luz, which is in the land of Canaan, and he blessed me.
{48:4} et ait: Ego te augebo et multiplicabo, et faciam te in turbas populorum: daboque tibi terram hanc, et semini tuo post te in possessionem sempiternam.
{48:4} And he said: ‘I will increase and multiply you, and I will make you influential among the people. And I will give this land to you, and to your offspring after you, as an everlasting possession.’
{48:5} Duo ergo filii tui, qui nati sunt tibi in Terra Ægypti, antequam huc venirem ad te, mei erunt: Ephraim et Manasses, sicut Ruben et Simeon reputabuntur mihi.
{48:5} Therefore, your two sons, who were born to you in the land of Egypt before I came here to you, will be mine. Ephraim and Manasseh will be treated by me just like Reuben and Simeon.
{48:6} Reliquos autem quos genueris post eos, tui erunt, et nomine fratrum suorum vocabuntur in possessionibus suis.
{48:6} But the remainder, whom you will conceive after them, will be yours, and they will be called by the name of their brothers among their possessions.
{48:7} Mihi enim, quando veniebam de Mesopotamia, mortua est Rachel in terra Chanaan in ipso itinere, eratque vernum tempus: et ingrediebar Ephratam, et sepelivi eam iuxta viam Ephratæ, quæ alio nomine appellatur Bethlehem.
{48:7} As for me, when I came from Mesopotamia, Rachel died in the land of Canaan on the very journey, and it was springtime. And I entered Ephrath and buried her next to the way of Ephrath, which by another name is called Bethlehem.”
{48:8} Videns autem filios eius dixit ad eum: Qui sunt isti?
{48:8} Then, seeing his sons, he said to him: “Who are these?”
{48:9} Respondit: Filii mei sunt, quos donavit mihi Deus in hoc loco. Adduc, inquit, eos ad me, ut benedicam illis.
{48:9} He responded, “They are my sons, whom God gave to me as a gift in this place.” “Bring them to me,” he said, “so that I may bless them.”
{48:10} Oculi enim Israel caligabant præ nimia senectute, et clare videre non poterat. Applicitosque ad se, deosculatus et circumplexus eos,
{48:10} For Israel’s eyes were clouded by reason of his great age, and he was unable to see clearly. And when they were placed up against him, he kissed and embraced them.
{48:11} dixit ad filium suum: Non sum fraudatus aspectu tuo: insuper ostendit mihi Deus semen tuum.
{48:11} And he said to his son: “I have not been cheated out of seeing you. Moreover, God has shown me your offspring.”
{48:12} Cumque tulisset eos Ioseph de gremio patris, adoravit pronus in terram.
{48:12} And when Joseph had taken them from his father’s lap, he reverenced prone on the ground.
{48:13} Et posuit Ephraim ad dexteram suam, id est, ad sinistram Israel: Manassen vero in sinistra sua, ad dexteram scilicet patris, applicuitque ambos ad eum.
{48:13} And he placed Ephraim on his right, that is, towards the left hand of Israel. Yet truly Manasseh was on his left, namely, towards his father’s right hand. And he placed them both up against him.
{48:14} Qui extendens manum dexteram, posuit super caput Ephraim minoris fratris: sinistram autem super caput Manasse qui maior natu erat, commutans manus.
{48:14} And he, extending his right hand, placed it over the head of Ephraim, the younger brother, but the left hand was on the head of Manasseh, who was the elder, so that his hands were crossed.
{48:15} Benedixitque Iacob filiis Ioseph, et ait: Deus, in cuius conspectu ambulaverunt patres mei Abraham, et Isaac, Deus qui pascit me ab adolescentia mea usque in præsentem diem:
{48:15} And Jacob blessed the sons of Joseph, and he said: “God, in whose sight my fathers, Abraham and Isaac, walked; God, who pastured me from my youth until the present day;
{48:16} Angelus, qui eruit me de cunctis malis, benedicat pueris istis: et invocetur super eos nomen meum, nomina quoque patrum meorum Abraham, et Isaac, et crescant in multitudinem super terram.
{48:16} the Angel, who rescues me from all evils: bless these boys. And let my name be invoked over them, and also the names of my fathers, Abraham and Isaac. And may they increase into a multitude across the earth.”
{48:17} Videns autem Ioseph quod posuisset pater suus dexteram manum super caput Ephraim, graviter accepit: et apprehensam manum patris levare conatus est de capite Ephraim, et transferre super caput Manasse.
{48:17} But Joseph, seeing that his father had placed his right hand over the head of Ephraim, took it gravely. And grasping his father’s hand, he tried to lift it from Ephraim’s head and transfer it onto the head of Manasseh.
{48:18} Dixitque ad patrem: Non ita convenit, pater: quia hic est primogenitus, pone dexteram tuam super caput eius.
{48:18} And he said to his father: “It should not have come to pass this way, father. For this one is the firstborn. Place your right hand over his head.”
{48:19} Qui renuens, ait: Scio fili mi, scio: et iste quidem erit in populos, et multiplicabitur: sed frater eius minor, maior erit illo: et semen illius crescet in gentes.
{48:19} But refusing, he said: “I know, my son, I know. And this one, indeed, will be among the people and will be multiplied. But his younger brother will be greater than he. And his offspring will increase among the nations.”
{48:20} Benedixitque eis in tempore illo, dicens: In te benedicetur Israel, atque dicetur: Faciat tibi Deus sicut Ephraim, et sicut Manasse. Constituitque Ephraim ante Manassen.
{48:20} And he blessed them at that time, saying: “In you, Israel will be blessed, and it will be said: ‘May God treat you like Ephraim, and like Manasseh.’ ” And he established Ephraim before Manasseh.
{48:21} Et ait ad Ioseph filium suum: En ego morior, et erit Deus vobiscum, reducetque vos ad terram patrum vestrorum.
{48:21} And he said to his son Joseph: “See, I am dying, and God will be with you, and he will lead you back to the land of your fathers.
{48:22} Do tibi partem unam extra fratres tuos, quam tuli de manu Amorrhæi in gladio et arcu meo.
{48:22} I give you one part beyond that of your brothers, which I took from the hand of the Amorite with my sword and my bow.”
{49:1} Vocavit autem Iacob filios suos, et ait eis: Congregamini, ut annunciem quæ ventura sunt vobis in diebus novissimis.
{49:1} Then Jacob called his sons, and he said to them: “Gather together, so that I may announce what will happen to you in the last days.
~ This passage is the eschatological discourse of Jacob. It describes the state of the twelve parts of the one Catholic Church prior to the Return of Christ. Currently, the Church as two parts, east and west. After the unification of all the Christian Churches in one Catholic Church (in the early 2020’s), there will be seven parts within the one Church. Much later, these seven will become twelve parts of one Church, like the twelve tribes of Israel. It is these twelve tribes of the future Church that Jacob describes on his death bed.
{49:2} Congregamini, et audite filii Iacob, audite Israel patrem vestrum:
{49:2} Gather together and listen, O sons of Jacob. Listen to Israel, your father.
{49:3} Ruben primogenitus meus, tu fortitudo mea, et principium doloris mei: prior in donis, maior in imperio.
{49:3} Reuben, my firstborn, you are my strength and the beginning of my sorrow: first in gifts, greater in authority.
{49:4} Effusus es sicut aqua, non crescas: quia ascendisti cubile patris tui, et maculasti stratum eius.
{49:4} You are being poured out like water, may you not increase. For you climbed onto your father’s bed, and you defiled his resting place.
{49:5} Simeon et Levi fratres: vasa iniquitatis bellantia.
{49:5} The brothers Simeon and Levi: vessels of iniquity waging war.
{49:6} In consilium eorum non veniat anima mea, et in cœtu illorum non sit gloria mea: quia in furore suo occiderunt virum, et in voluntate sua suffoderunt murum.
{49:6} Let not my soul go by their counsel, nor my glory be within their meeting. For in their fury they killed a man, and in their self-will they undermined a wall.
{49:7} Maledictus furor eorum, quia pertinax: et indignatio eorum, quia dura: dividam eos in Iacob, et dispergam eos in Israel.
{49:7} Cursed be their fury, because it was obstinate, and their indignation, because it was harsh. I will divide them in Jacob, and I will scatter them in Israel.
{49:8} Iuda, te laudabunt fratres tui: manus tua in cervicibus inimicorum tuorum, adorabunt te filii patris tui.
{49:8} Judah, your brothers will praise you. Your hand will be at the necks of your enemies; the sons of your father will reverence you.
{49:9} Catulus leonis Iuda: ad prædam fili mi ascendisti: requiescens accubuisti ut leo, et quasi leæna, quis suscitabit eum?
{49:9} Judah is a lion’s young. You have gone up to the prey, my son. While resting, you have lain like a lion. And just like a lioness, who would rouse him?
{49:10} Non auferetur sceptrum de Iuda, et dux de femore eius, donec veniat qui mittendus est, et ipse erit expectatio Gentium.
{49:10} The scepter from Judah and the leader from his thigh will not be taken away, until he who will be sent arrives, and he will be the expectation of Gentiles.
{49:11} Ligans ad vineam pullum suum, et ad vitem, o fili mi, asinam suam. Lavabit in vino stolam suam, et in sanguine uvæ pallium suum.
{49:11} Tying his young colt to the vineyard, and his donkey, O my son, to the vine, he will wash his robe in wine, and his cloak in the blood of the grape.
{49:12} Pulchriores sunt oculi eius vino, et dentes eius lacte candidiores.
{49:12} His eyes are more beautiful than wine, and his teeth whiter than milk.
{49:13} Zabulon in littore maris habitabit, et in statione navium pertingens usque ad Sidonem.
{49:13} Zebulun will live at the seashore and by the outpost of ships, reaching as far as Sidon.
{49:14} Issachar asinus fortis accubans inter terminos.
{49:14} Issachar will be a strong donkey, reclining between the borders.
{49:15} Vidit requiem quod esset bona: et terram quod optima: et supposuit humerum suum ad portandum, factusque est tributis serviens.
{49:15} He saw that rest would be good, and that the land was excellent. And so he bent his shoulder to carry, and he became a servant under tribute.
{49:16} Dan iudicabit populum suum sicut et alia tribus in Israel.
{49:16} Dan will judge his people just like any other tribe in Israel.
{49:17} Fiat Dan coluber in via, cerastes in semita, mordens ungulas equi, ut cadat ascensor eius retro.
{49:17} Let Dan be a snake in the way, a viper in the path, biting the hooves of horses, so that his rider may fall backward.
~ A ‘cerastes’ is a type of viper found in Africa, very poisonous and with a horn-like protuberance above each eye.
{49:18} Salutare tuum expectabo Domine.
{49:18} I will wait for your salvation, O Lord.
{49:19} Gad, accinctus præliabatur ante eum: et ipse accingetur retrorsum.
{49:19} Gad, being girded, will fight before him. And he himself will be girded backward.
{49:20} Aser, pinguis panis eius, et præbebit delicias regibus.
{49:20} Asher: his bread will be fat, and he will provide delicacies to the kings.
{49:21} Nephthali, cervus emissus, et dans eloquia pulchritudinis.
{49:21} Naphtali is a stag sent forth, offering words of eloquent beauty.
{49:22} Filius accrescens Ioseph, filius accrescens et decorus aspectu: filiæ discurrerunt super murum.
{49:22} Joseph is a growing son, a growing son and stately to behold; the daughters run back and forth on the wall.
{49:23} Sed exasperaverunt eum, et iurgati sunt, invideruntque illi habentes iacula.
{49:23} But those who held darts, provoked him, and they contend with him, and they envied him.
{49:24} Sedit in forti arcus eius, et dissoluta sunt vincula brachiorum et manuum illius per manus potentis Iacob: inde pastor egressus est lapis Israel.
{49:24} His bow sits in strength, and the bands of his arms and hands have been let loose by the hands of the mighty one of Jacob. From there he went forth as a pastor, the stone of Israel.
{49:25} Deus patris tui erit adiutor tuus, et omnipotens benedicet tibi benedictionibus cæli desuper, benedictionibus abyssi iacentis deorsum, benedictionibus uberum et vulvæ.
{49:25} The God of your father will be your helper, and the Almighty will bless you with the blessings of heaven above, with the blessings of the abyss that lies beneath, with the blessings of the breasts and of the womb.
{49:26} Benedictiones patris tui confortatæ sunt benedictionibus patrum eius: donec veniret desiderium collium æternorum: fiant in capite Ioseph, et in vertice Nazaræi inter fratres suos.
{49:26} The blessings of your father are strengthened by the blessings of his fathers, until the desire of the hills of eternity shall arrive. May they be at the head of Joseph, and at the summit of the Nazarite, among his brothers.
{49:27} Beniamin lupus rapax, mane comedat prædam, et vespere dividet spolia.
{49:27} Benjamin is a ravenous wolf, in the morning he will eat the prey, and in the evening he will divide the spoil.”
{49:28} Omnes hi in tribubus Israel duodecim: hæc locutus est eis pater suus, benedixitque singulis benedictionibus propriis.
{49:28} All these are the twelve tribes of Israel. These things their father spoke to them, and he blessed each one with their proper blessings.
{49:29} Et præcepit eis, dicens: Ego congregor ad populum meum: sepelite me cum patribus meis in spelunca duplici quæ est in agro Ephron Hethæi,
{49:29} And he instructed them, saying: “I am being gathered to my people. Bury me with my fathers in the double cave, which is in the field of Ephron the Hittite,
{49:30} contra Mambre in Terra Chanaan, quam emit Abraham cum agro ab Ephron Hethæo in possessionem sepulchri.
{49:30} opposite Mamre, in the land of Canaan, which Abraham bought, along with its field, from Ephron the Hittite, as a possession for burial.
{49:31} Ibi sepelierunt eum, et Saram uxorem eius: ibi sepultus est Isaac cum Rebecca coniuge sua: ibi et Lia condita iacet.
{49:31} There they buried him, with his wife Sarah.” And there Isaac was buried with his wife Rebekah. There also Leah lies preserved.
{49:32} Finitisque mandatis quibus filios instruebat, collegit pedes suos super lectulum, et obiit: appositusque est ad populum suum.
{49:32} And having finished these commands by which he instructed his sons, he drew his feet onto the bed, and he passed away. And he was gathered to his people.
{50:1} Quod cernens Ioseph, ruit super faciem patris flens et deosculans eum.
{50:1} Joseph, realizing this, fell upon his father’s face, weeping and kissing him.
{50:2} Præcepitque servis suis medicis ut aromatibus condirent patrem.
{50:2} And he instructed his servant physicians to embalm his father with aromatics.
{50:3} Quibus iussa explentibus, transierunt quadraginta dies: iste quippe mos erat cadaverum conditorum. Flevitque eum Ægyptus septuaginta diebus.
{50:3} And while they were fulfilling his orders, forty days passed. For this was the method of embalming dead bodies. And Egypt wept for him for seventy days.
{50:4} Et expleto planctus tempore, locutus est Ioseph ad familiam Pharaonis: Si inveni gratiam in conspectu vestro, loquimini in auribus Pharaonis:
{50:4} And when the time for mourning was fulfilled, Joseph spoke to the family of Pharaoh: “If I have found favor in your sight, speak to the ears of Pharaoh.
{50:5} eo quod pater meus adiuraverit me, dicens: En morior, in sepulchro meo quod fodi mihi in terra Chanaan, sepelies me. Ascendam igitur, et sepeliam patrem meum, ac revertar.
{50:5} For my father made me swear, saying: ‘See, I am dying. You shall bury me in my sepulcher which I dug for myself in the land of Canaan.’ Therefore, I shall go up and bury my father, and then return.”
{50:6} Dixitque ei Pharao: Ascende et sepeli patrem tuum sicut adiuratus es.
{50:6} And Pharaoh said to him, “Go up and bury your father, just as he made you swear.”
{50:7} Quo ascendente, ierunt cum eo omnes senes domus Pharaonis, cunctique maiores natu Terræ Ægypti:
{50:7} So as he went up, all the elders of the house of Pharaoh went with him, along with every patriarch in the land of Egypt,
{50:8} domus Ioseph cum fratribus suis, absque parvulis et gregibus, atque armentis quæ dereliquerant in Terra Gessen.
{50:8} and the house of Joseph with his brothers, except their little ones and flocks and also the herds, which they left behind in the land of Goshen.
{50:9} Habuit quoque in comitatu currus et equites: et facta est turba non modica.
{50:9} Likewise, he had in his company chariots and horsemen. And it became a crowd without restraint.
{50:10} Veneruntque ad Aream Atad, quæ sita est trans Iordanem: ubi celebrantes exequias planctu magno atque vehementi, impleverunt septem dies.
{50:10} And they arrived at the threshing place of Atad, which is situated beyond the Jordan. There they spent seven full days celebrating the funeral rites with a great and vehement lamentation.
{50:11} Quod cum vidissent habitatores Terræ Chanaan, dixerunt: Planctus magnus est iste Ægyptiis. Et idcirco vocatum est nomen loci illius, Planctus Ægypti.
{50:11} And when the inhabitants of the land of Canaan had seen this, they said, “This is a great Lamentation for the Egyptians.” And for this reason, the name of that place was called, “The Lamentation of Egypt.”
{50:12} Fecerunt ergo filii Iacob sicut præceperat eis:
{50:12} And so, the sons of Jacob did just as he had instructed them.
{50:13} Et portantes eum in Terram Chanaan, sepelierunt eum in spelunca duplici, quam emerat Abraham cum agro in possessionem sepulchri ab Ephron Hethæo contra faciem Mambre.
{50:13} And carrying him into the land of Canaan, they buried him in the double cave, which Abraham had bought along with its field, from Ephron the Hittite, as a possession for burial, opposite Mamre.
{50:14} Reversusque est Ioseph in Ægyptum cum fratribus suis, et omni comitatu, sepulto patre.
{50:14} And Joseph returned into Egypt with his brothers and all those of his company, having buried his father.
{50:15} Quo mortuo, timentes fratres eius, et mutuo colloquentes: Ne forte memor sit iniuriæ quam passus est, et reddat nobis omne malum quod fecimus,
{50:15} Now that he was dead, his brothers were afraid, and they said to one another: “Perhaps now he may remember the injury that he suffered and requite us for all the evil that we did to him.”
{50:16} mandaverunt ei dicentes: Pater tuus præcepit nobis antequam moreretur,
{50:16} So they sent a message to him, saying: “Your father instructed us before he died,
{50:17} ut hæc tibi verbis illius diceremus: Obsecro ut obliviscaris sceleris fratrum tuorum, et peccati atque malitiæ quam exercuerunt in te: nos quoque oramus ut servis Dei patris tui dimittas iniquitatem hanc. Quibus auditis flevit Ioseph.
{50:17} that we should say these words to you from him: ‘I beg you to forget the wickedness of your brothers, and the sin and malice that they practiced against you.’ Likewise, we petition you to release the servants of the God of your father from this iniquity.” Hearing this, Joseph wept.
{50:18} Veneruntque ad eum fratres sui: et proni adorantes in terram dixerunt: Servi tui sumus.
{50:18} And his brothers went to him. And reverencing prostrate on the ground, they said, “We are your servants.”
{50:19} Quibus ille respondit: Nolite timere: num Dei possumus resistere voluntati?
{50:19} And he answered them: “Do not be afraid. Are we able to resist the will of God?
{50:20} Vos cogitastis de me malum: sed Deus vertit illud in bonum, ut exaltaret me, sicut in præsentiarum cernitis, et salvos faceret multos populos.
{50:20} You devised evil against me. But God turned it into good, so that he might exalt me, just as you presently discern, and so that he might bring about the salvation of many peoples.
{50:21} Nolite timere: ego pascam vos et parvulos vestros. Consolatusque est eos, et blande ac leniter est locutus.
{50:21} Do not be afraid. I will pasture you and your little ones.” And he consoled them, and he spoke mildly and leniently.
{50:22} Et habitavit in Ægypto cum omni domo patris sui: vixitque centum decem annis. Et vidit Ephraim filios usque ad tertiam generationem. Filii quoque Machir filii Manasse nati sunt in genibus Ioseph.
{50:22} And he lived in Egypt with all his father’s house; and he survived for one hundred and ten years. And he saw the sons of Ephraim to the third generation. Likewise, the sons of Machir, the son of Manasseh, were born onto Joseph’s knees.
{50:23} Quibus transactis, locutus est fratribus suis: Post mortem meam Deus visitabit vos, et ascendere vos faciet de terra ista ad terram quam iuravit Abraham, Isaac, et Iacob.
{50:23} After these things happened, he said to his brothers: “God will visit you after my death, and he will make you ascend from this land into the land which he swore to Abraham, Isaac, and Jacob.”
{50:24} Cumque adiurasset eos atque dixisset: Deus visitabit vos: asportate ossa mea vobiscum de loco isto:
{50:24} And when he had made them swear and had said, “God will visit you; carry my bones with you from this place,”
{50:25} mortuus est, expletis centum decem vitæ suæ annis. Et conditus aromatibus, repositus est in loculo in Ægypto.
{50:25} he died, having completed one hundred and ten years of his life. And having been embalmed with aromatics, he was laid to rest in a coffin in Egypt.