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15 I have never sullied my own name
    or my father’s name in the land of my captivity.

“I am my father’s only daughter,
    and he has no other child to be his heir,
Nor does he have a kinsman or close relative
    whose wife I should wait to become.
Seven husbands of mine have already died.
    Why then should I live any longer?
But if it does not please you, Lord, to take my life,
    look favorably upon me and have pity on me,
    that I may never again listen to such reproaches!”

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17 (A)So Raphael was sent to heal them both: to remove the white scales from Tobit’s eyes, so that he might again see with his own eyes God’s light; and to give Sarah, the daughter of Raguel, as a wife to Tobiah, the son of Tobit, and to rid her of the wicked demon Asmodeus. For it fell to Tobiah’s lot[a] to claim her before any others who might wish to marry her.

At that very moment Tobit turned from the courtyard to his house, and Raguel’s daughter Sarah came down from the upstairs room.

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Footnotes

  1. 3:17 It fell to Tobiah’s lot: according to the patriarchal custom of marriage within the family group. Tobiah was Sarah’s closest eligible relative (6:12). Cf. 4:12–13; Gn 24:4; 28:2; Ru 3:9–12; 4:1–12.

12 but no other son or daughter apart from Sarah. Since you are Sarah’s closest relative, you more than any other have the right to marry her. Moreover, her father’s estate is rightfully yours to inherit. The girl is wise, courageous, and very beautiful; and her father is a good man who loves her dearly.”(A)

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29 Abram and Nahor took wives; the name of Abram’s wife was Sarai,[a] and the name of Nahor’s wife was Milcah, daughter of Haran, the father of Milcah and Iscah.(A)

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Footnotes

  1. 11:29 Sarai: like Abram, a dialectal variant of the more usual form of the name Sarah. In 17:15, God will change it to Sarah in view of her new task.

31 Terah took his son Abram, his grandson Lot, son of Haran, and his daughter-in-law Sarai, the wife of his son Abram, and brought them out of Ur of the Chaldeans, to go to the land of Canaan. But when they reached Haran, they settled there.(A)

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20 Isaac was forty years old when he married Rebekah, the daughter of Bethuel the Aramean of Paddan-aram[a] and the sister of Laban the Aramean.(A)

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Footnotes

  1. 25:20 Paddan-aram: the name used by the Priestly tradition for the northwest region of Mesopotamia, between the Habur and the Euphrates rivers. In Assyrian, padana is a road or a garden, and Aram refers to the people or the land of the Arameans. The equivalent geographical term in the Yahwist source is Aram Naharaim, “Aram between two rivers.”

Chapter 28

[a]Isaac therefore summoned Jacob and blessed him, charging him: “You shall not marry a Canaanite woman!(A) Go now to Paddan-aram, to the home of your mother’s father Bethuel, and there choose a wife for yourself from among the daughters of Laban, your mother’s brother.(B) May God Almighty bless you and make you fertile, multiply you that you may become an assembly of peoples. May God extend to you and your descendants the blessing of Abraham, so that you may gain possession of the land where you are residing, which he assigned to Abraham.”(C)

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Footnotes

  1. 28:1–9 A glimpse of Rebekah’s shrewdness is provided by 27:42–28:2. She is aware of Esau’s murderous plot against Jacob (27:42–45) but realizes the episode of the stolen blessing is still painful to Isaac; she therefore uses another motive to persuade Isaac to send Jacob away—he must marry within the family (endogamy), unlike Esau. Esau, unreflective as usual, realizes too late he also should marry within the family but, significantly, marries from Abraham’s rejected line. At this point in the story, Jacob (and his mother) have taken the blessing for themselves. Their actions have put Jacob in a precarious position: he must flee the land because of his brother’s murderous intent and find a wife in a far country. One might ask how God’s blessing can be given to such an unworthy schemer. There is a biblical pattern of preferring the younger brother or sister over the older—Isaac over Ishmael, Jacob over Esau, Rachel over Leah, Joseph over his older brothers, Ephraim over Manasseh (Gn 48:14), David over his older brothers.

15 [a]Laban said to him: “Should you serve me for nothing just because you are a relative of mine? Tell me what your wages should be.” 16 Now Laban had two daughters; the older was called Leah, the younger Rachel. 17 Leah had dull eyes,[b] but Rachel was shapely and beautiful. 18 Because Jacob loved Rachel, he answered, “I will serve you seven years for your younger daughter Rachel.”[c] 19 Laban replied, “It is better to give her to you than to another man. Stay with me.” 20 So Jacob served seven years for Rachel, yet they seemed to him like a few days because of his love for her.(A)

21 Then Jacob said to Laban, “Give me my wife, that I may consummate my marriage with her, for my term is now completed.” 22 So Laban invited all the local inhabitants and gave a banquet. 23 At nightfall he took his daughter Leah and brought her to Jacob, and he consummated the marriage with her. 24 Laban assigned his maidservant Zilpah to his daughter Leah as her maidservant. 25 In the morning, there was Leah! So Jacob said to Laban: “How could you do this to me! Was it not for Rachel that I served you? Why did you deceive me?” 26 Laban replied, “It is not the custom in our country to give the younger daughter before the firstborn. 27 Finish the bridal week[d] for this one, and then the other will also be given to you in return for another seven years of service with me.”(B)

28 Jacob did so. He finished the bridal week for the one, and then Laban gave him his daughter Rachel as a wife. 29 Laban assigned his maidservant Bilhah to his daughter Rachel as her maidservant. 30 Jacob then consummated his marriage with Rachel also, and he loved her more than Leah. Thus he served Laban another seven years.(C)

Jacob’s Children.[e]

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Footnotes

  1. 29:15–30 Laban’s deception and Jacob’s marriages. There are many ironies in the passage. Jacob’s protest to Laban, “How could you do this to me?” echoes the question put to Abraham (20:9) and Isaac (26:10) when their deceptions about their wives were discovered. The major irony is that Jacob, the deceiver of his father and brother about the blessing (chap. 27), is deceived by his uncle (standing in for the father) about his wife.
  2. 29:17 Dull eyes: in the language of beauty used here, “dull” probably means lacking in the luster that was the sign of beautiful eyes, as in 1 Sm 16:12 and Sg 4:1.
  3. 29:18 Jacob offers to render service (Jos 15:16–17; 1 Sm 17:25; 18:17) to pay off the customary bridal price (Ex 22:15–16; Dt 22:29).
  4. 29:27 The bridal week: an ancient wedding lasted for seven days; cf. Jgs 14:12, 17.
  5. 29:31–30:24 The note of strife, first sounded between Jacob and Esau in chaps. 25–27, continues between the two wives, since Jacob loved Rachel more than Leah (29:30). Jacob’s neglect of Leah moves God to make her fruitful (29:31). Leah’s fertility provokes Rachel. Leah bears Jacob four sons (Reuben, Levi, Simeon, and Judah) and her maidservant Zilpah, two (Gad and Asher). Rachel’s maidservant Bilhah bears two (Dan and Naphtali). After the mandrakes (30:14–17), Leah bears Issachar and Zebulun and a daughter Dinah. Rachel then bears Joseph and, later in the land of Canaan, Benjamin (35:18).

16 And when you take their daughters as wives for your sons, and their daughters prostitute themselves with their gods, they will make your sons do the same.

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(A)You shall not intermarry with them, neither giving your daughters to their sons nor taking their daughters for your sons.

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(A)His father and mother said to him, “Is there no woman among your kinsfolk or among all your people, that you must go and take a woman from the uncircumcised Philistines?” But Samson answered his father, “Get her for me, for she is the one I want.”

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