Genesis 31

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• Lateinisch: Vulgata des Hl. Hieronymus (Sixto-Clementina)
• Deutsch: Biblia Sacra nach nach Joseph Franz von Allioli bzw. Augustin Arndt. Fußnoten befinden sich zwischen den beiden englischen Kommentaren.
• Englisch: Douay-Rheims Bible. Fußnoten befinden sich unter den Bibeltexten. Ein zusätzlicher Kommentar (Haydock) befindet sich am Ende der Seite.
• Informationen zu den minimalen sprachliche Anpassungen

Einleitung bei Allioli: Da Laban dem Jakob missgünstig wird, erhält dieser von Gott die Mahnung, mit den Seinigen nach Chanaan zurückzukehren. (V. 18) Jakob zieht heimlich fort, Laban verfolgt ihn, wird indes von Gott verhindert, jenem Böses zuzufügen. (V. 43) Laban und Jakob schließen ein Bündnis, worauf jener nach Haran zurückkehrt.

Einleitung der Douay-Rheims: Jacob’s departure: he is pursued and overtaken by Laban. They make a covenant.

Siehe auch die Vorworte zu den 5 Büchern des Mose.

Douay-Rheims Fußnoten:

[19] “Her father’s idols”: By this it appears that Laban was an idolater; and some of the fathers are of opinion that Rachel stole away these idols to withdraw him from idolatry, removing the occasion of his sin.

Alliolis Bibelkommentar:

(1) Drei Ursachen zur Rückkehr: das Murren der Söhne Labans, Labans Neid, die Mahnung Gottes. – (2) Wie er durch die Fruchtbarkeit der Herden zu meinen Gunsten gezeigt hat. – (3) Ich habe viel mehr Grund, mich über Laban zu beklagen, als er, über mich zu klagen. – (4) Nach dem [1Mos 30,37ff] Erzählten. – (5) Wohl kurz vor diesem Gespräche. – (6) Der dir in Bethel erschienen ist. – (7) Entweder vom Vermögen oder von der Zugehörigkeit zur Familie gesagt. – (8) Wie Mägde. – (9) Er allein hat allen Nutzen von Jakobs Arbeit gehabt, ohne uns etwas zu geben. – (10) Alles, was wir besitzen, haben wir von Gott, nichts von unserem Vater. – (11) Diese Worte erklären, wie Jakob unbemerkt fortziehen und Rachel den Diebstahl ausführen konnte. Die Schafschur war ein großes Fest, 1Sam 25 2Sam 13,23 – (12) Es waren wohl mehrere Hausgötzen, die Laban mit seiner Familie neben dem wahren Gott verehrte. Sie wurden besonders als Orakel befragt. Jakob vergrub alle Götzenbilder usw., später unter der Terebinthe bei Sichem. Der Kult der Theraphim (hebr.) hörte erst nach dem Exil vollständig auf, da sie noch von Zacharias [1Mos 10,2] erwähnt werden. – (13) Den Euphrat. – (14) Im engeren Sinne das Land südlich von Jakob, im weiteren das Land zwischen dem Jarmuk und dem Toten Meere, später auch das ganze Ostjordanland, soweit es von Israeliten bewohnt war. Die Zahlenangabe ist kaum richtig überliefert. – (15) Du hast nicht richtig gehandelt, weder gegen meine Töchter, noch gegen mich. – (16) Der deine und der deines Vaters. – (17) In letzter Nacht. – (18) Zuerst entschuldigt Jakob seine Flucht, die Anschuldigung des Diebstahls weist er von sich. – (19) Den V. 25 erwähnten. – (20) Das Zelt der beiden Mägde, obgleich von Laban wohl zuletzt betreten, wird gleich hier erwähnt, weil in demselben so wenig etwas zu finden war wie in dem Lias. – (21) Laban wird von seiner Tochter getäuscht, die er [1Mos 29,23] getäuscht hat. Ein Weib, welches den Monatsfluss hatte, galt wohl bereits damals als unrein, so dass Laban sie nicht anrührte. – (22) Jakobs Mut wächst, da er sieht, dass die Nachsuchung ohne Erfolg geblieben ist. – (23) Die besten Tiere, wie Mietsknechte pflegen. – (24) Dies war sicher ungerecht. – (25) Vor Sorge wegen der nächtlichen Raubtiere. – (26) Vergl. V. 7. – (27) Gott, wie V. 53. – (28) Laban, unter dem Eindrucke des Traumes wie der berechtigten Vorwürfe Jakobs, zugleich beschämt, dass er die ihm angeblich gestohlenen Hausgötzen nicht gefunden hat, hält zwar sein Anrecht auf seine Töchter und Jakobs Besitz aufrecht, erklärt sich aber bereit, diese seinem sichtlich unter Gottes Schutz stehenden Schwiegersohn zu überlassen. – (29) Besser: Laban. (V. 51) – (30) Die V. 23 Genannten. – (31) Das Bundesmahl. – (32) Laban aramäisch (nur an dieser Stelle findet sich im Pentateuch ein aramäisches Wort), Jakob hebräisch. – (33) Zu richten und zu strafen. Jakob leistet den geforderten Eid. (V. 53)

Haydock Bible Commentary:

Verse 1

After that six years were expired, and calumnies and ill-will attended Jacob in Laban’s family, God ordered him to retire, ver. 3. (Haydock)

Verse 7

Ten times. Very often, or perhaps this exact number of times, ver. 41.

Verse 8

All, or the far greatest part, so that I was exceedingly enriched. (Menochius) — The Septuagint here agrees with the Vulgate. But the Hebrew and other versions, instead of white ones, read of divers colours, or ring-streaked, which takes away th intended opposition. (Calmet)

Verse 12

Are of divers colours. Their fancy was strongly impressed with thee various colours, in consequence of the pilled rods, which they beheld: and which Jacob was directed by the angel to place in the troughs. — I have seen with displeasure, the injustice of Laban; (Haydock) and therefore, I, the Lord of all things, authorize thee to act in this manner. By this vision, the justice of Jacob would appear; and the authority for removing, given in a second vision, would suffice to induce the two principal wives of Jacob to give their consent to leave their father’s house, and to begin a long journey. During the last six years, Providence had given no increase of family, that the little children might be no impediment to the removal. (Haydock)

Verse 15

Eaten up. Laban kept for himself the dowry paid by Jacob for his wives, though he ought to have allotted it to them, with the addition of something more, in proportion to his immense wealth. (Menochius)

Verse 18

Gotten. Hebrew expresses over again, the cattle of his getting, &c., which is omitted in one manuscript, as well as in the Septuagint, Syriac, and Arabic versions, though yet used in the Samaritan copy. (Kennicott) — To Isaac, who was still living, though he had apprehended death was at hand 20 years before. He continued to live other 20 years after. (Salien.) — Jacob spent about 10 years at Sichem and at Bethel, before he went to dwell with Isaac. (Menochius)

Verse 19

Her father’s idols. By this it appears that Laban was an idolater: and some of the fathers are of opinion, that Rachel stole away these idols, to withdraw him from idolatry, by removing the occasion of his sin. (Challoner) — Others think she was herself infected with this superstition, until Jacob entirely banished it from his family in Chanaan, chap. xxxv. 2. (Tirinus) — The Hebrew Teraphim, is translated images by the Protestants in this place, though it certainly denotes idols. But Osee iii. 4, they leave it untranslated, lest they should be forced to allow that images pertain to religious service, as well as sacrifice, &c., which are mentioned together, (Worthington) though they now indeed have images in the same verse of Osee for what the Vulgate renders altar. These teraphims are consequently taken in a good as well as in a bad sense. They were, perhaps, made of rich metal, and taken by Rachel and Lia to indemnify them for the want of a dowry. This, however, was wrong, and done without the participation of their husband. (Haydock)

Verse 20

Away. Hebrew, “Jacob stole the heart of Laban,” concealing his flight from him. (Menochius)

Verse 21

The river Euphrates. — Galaad, as it was called afterwards, ver. 48. (Menochius)

Verse 22

Third day. He was gone to shear his sheep, distant three days’ journey.

Verse 24

Speak not. Laban did not comply exactly, but he used no violence. (Haydock)

Verse 32

Slain. Homer says, “the father judges his children and wives;” and thus Jacob pronounces sentence. The Rabbins pretend it and its effect soon after in the death of Rachel, chap. xxxv. 18. (Calmet)

Verse 35

Vain. For who would imagine, that a woman should treat in this manner the objects of her father’s adoration? (Calmet) — It would hence appear, that she did not herself adore them, unless fear overcame her religion. (Haydock)

Verse 36

Angry. He was extremely quiet. But patience abused, turns to fury. (Menochius)

Verse 39

Exact it. Laban acted in opposition both to custom and to justice, (Calmet) while Jacob forebore to claim what he might have done, agreeably to both. (Haydock)

Verse 42

CHAPTER XXXI.

The fear of Isaac; or of that God, whom Isaac fears, on account of the danger to which he is exposed of losing his friendship; a thing which, Abraham being now departed in peace, has not to dread. (Calmet)

Verse 43

Are mine, or proceed from me originally; so that if I were to injure them, I should disregard the dictates of nature. (Menochius)

Verse 47

Testimony. Hebrew makes Laban give this etymology, Jegar-saha-dutha; while Galaad means the hill or the witness. The Syrian language had now begun to deviate some little from the Hebrew of Jacob. — Each, &c. This is added by the Vulgate. (Calmet)

Verse 49

Behold. Hebrew, “and Mitspah,” or “Hammitspah,” the watch-tower, whence God will see us. (Calmet)

Verse 50

Over them. A wise precaution, which the rich Turks still observe when they give their daughters in marriage. (Busbeq. ep. 3.)

Verse 51

I have, &c. One Samaritan copy reads very properly, “thou hast set up,” ( yarithi ), ver. 45. (Kennicott).

Verse 53

God of Nachor. Hebrew uses Elohim, which is often applied to idols, such as Nachor worshipped along with the true God. (Calmet) — Jacob swears by the one only God, whom his father revered. (Menochius) — The God of their father, is omitted in the Septuagint and is deemed an interpolation by Kennicott. The Samaritan reads again the God of Abraham. (Haydock)

Verse 55

Night ( de nocte ) when it was just at an end, and day-light appeared. — His daughters, with Dina, &c. Thus all ended well and in peace, by the divine interposition, after the most serious alarms. (Haydock)