Genesis 31:7
Yea, your father also hath overreached me, and hath changed my wages ten times: and yet God hath not suffered him to hurt me.
Open Genesis 31:7 in the Motif Searcher, word by word across all five texts →Show on the spiral →The verse in its languages
- Vulgate (Clementine)
- Sed et pater vester circumvenit me et mutavit mercedem meam decem vicibus : et tamen non dimisit eum Deus ut noceret mihi.
- Septuagint (Swete)
- ὁ δὲ πατὴρ ὑμῶν παρεκρούσατό με, καὶ ἤλλαξεν τὸν μισθόν μου τῶν δέκα ἀμνῶν, καὶ οὐκ ἔδωκεν αὐτῷ ὁ θεὸς κακοποιῆσαί με.
- Hebrew (WLC)
- וַאֲבִיכֶן֙ הֵ֣תֶל בִּ֔י וְהֶחֱלִ֥ף אֶת מַשְׂכֻּרְתִּ֖י עֲשֶׂ֣רֶת מֹנִ֑ים וְלֹֽא נְתָנ֣וֹ אֱלֹהִ֔ים לְהָרַ֖ע עִמָּדִֽי
Haydock's commentary
Ten times. Very often, or perhaps this exact number of times, ver. 41.
From Haydock's Catholic Bible Commentary, 1859, in the transcription made by Todd Easton and kept online by John Paul Wohlschied at johnblood.gitlab.io/haydock.
The Fathers on this verse
St John Chrysostom A Commentary on the Acts of the Apostles, Homily XLIX on Acts xxiii. 6-8
Shall we look at other instances of evil designing, how they turn out to our good, not only by having their reward, but also by their working at the very time precisely what is for our good? This (Joseph’s) uncle (Esau) had ill designs against his father (Jacob), and drove him out of his native land: what then? ( Gen. xxvii. 41 .) He too set him (thereby) aloof from the danger; for he too got (thereby) to be in safety. He made him a wiser and a better man ( φιλοσοφώτερον ); he was the means of his having that dream ( Gen. xxviii. 12 .) But, you will say, he was a slave in a foreign land? Yes, but he arrives among his own kindred, and receives a bride, and appears worthy to his father-in-law. ( ib. xxix. 23 .) But he too cheated him? Yes, but this also turned out to his good, that he might be the father of many children. …
St Athanasius Against the Arians. (Orationes contra Arianos IV.), Texts Explained; Ninthly, John x. 30; xvii. 11, &c. Arian explanation, that the Son is one with the Father in will and judgment; but so are all good men, nay things inanimate; contrast of the Son. Oneness between Them is in nature, because oneness in operation. Angels not objects of prayer, because they do not work together with God, but the Son; texts quoted. Seeing an Angel, is not seeing God. Arians in fact hold two Gods, and tend to Gentile polytheism. Arian explanation that the Father and Son are one as we are one with Christ, is put aside by the Regula Fidei, and shewn invalid by the usage of Scripture in illustrations; the true force of the comparison; force of the terms used. Force of 'in us;' force of 'as;' confirmed by S. John. In what sense we are 'in God' and His 'sons.'
12. For if there were no unity, nor the Word the own Offspring of the Father’s Essence, as the radiance of the light, but the Son were divided in nature from the Father, it were sufficient that the Father alone should give, since none of originate things is a partner with his Maker in His givings; but, as it is, such a mode of giving shews the oneness of the Father and the Son. No one, for instance, would pray to receive from God and the Angels, or from any other creature, nor would any one say, ‘May God and the Angel give thee;’ but from Father and the Son, because of Their oneness and the oneness of Their giving. For through the Son is given what is given; and there is nothing but the Father operates it through the Son; for thus is grace secure to him who receives it. …