Беседа XLVIII

“And the sons of Hittite answered Abraham 444:... thou art a king from God in us: in our chosen tombs bury thy dead man” (Gen. 23:5-6). 1. Yesterday, beloved, you saw the courage of the forefather. We have seen a soul stronger than adamant. (They saw) how, as much as depended on him, out of his love for God, he became a priest of his own son, with the intention of staining his hand with blood and making a sacrifice; but, according to the inexpressible love of God, he received his son back alive and healthy, and for his readiness he was glorified and adorned with a bright crown. This was his highest feat that he accomplished; here his God-loving soul was fully revealed. Let us now look at the strength of the (fatherly) love of this righteous man - at the care he takes for his son. After that extraordinary and wonderful sacrifice, when he returned (from the mountain), he was overcome with sorrow for Sarah. Having asked the sons of the Hittites for possession of one tomb and having bought a place, he buried his dead wife there - and thus, with the death of Sarah, the forefather makes the first beginning of his acquisitions. The Divine Scripture, showing in everything the virtue of this righteous man, and the fact that he generally spent all his time as a wanderer and stranger, also noted this (circumstance), so that we would know that, using such help from above, having become so glorious and receiving the promise of such numerous descendants, he did not even have his own place (burial), - not as many do now, caring about the acquisition of fields and villages, and any other wealth without measure. He had enough spiritual wealth, but did not take any care about material things. Let those hear this who suddenly, in one minute, would like to seize everything into their own hands, who, so to speak, extend the passion of their self-interest to everything. Let them better imitate the forefather, who did not even have a place to bury the mortal remains of Sarah, and only on this occasion, prompted by extreme necessity, bought a field and a cave from the sons of the Hittites. And that he was respected by the inhabitants of the Canaanites, listen to how the sons of the Hittites say to him: “You are a king from God in us: bury your dead in our chosen tombs; no one will forbid his grave from you from us.” But look how the righteous man teaches them by his very deeds, not first agreeing to take the tomb from them, but having paid the due price for it. Although you, he says, show me such favor, I do not agree to take the tomb from you before I pay the proper price for it. And having given, it is said, money, he took the tomb “and buried Sarah’s wife in a cave beyond the thicket that was against Mamre” (Gen. 23:16, 19). So, (a man) so glorious and respected, who had such closeness to God and enjoyed such attention from everyone who lived in that place that the sons of the Hittites even called him king - such a man did not even own an inch of land. Therefore, blessed Paul, glorifying the virtue of this righteous man, wrote: “By faith Abraham came to the land of promise, like a stranger, and dwelt with Isaac and Jacob, the same heir of the promise” (Heb. 11:9). Then, teaching us how he wandered with faith, the apostle adds: “For he was waiting for the foundation of a city, of which God is the builder and maker” (Heb. 11:10). In the hope of the future, he despised the present and, expecting great (goods), cared little about the blessings of present life. And so (he acted) even before the law and before grace. Tell me, what kind of justification will we have, after such great gospels and promises of unspeakable blessings, having so much addiction to temporary goods, buying fields, always trying to shine in everything, acquiring all this with greed and rapacity and actually fulfilling what the blessed prophet, weeping, said: “Woe to those who join house to house, and village to village, What will they take away from their neighbor” (Isaiah 5:8)? Isn’t this what we really see every day—isn’t widows’ property taken away, aren’t orphans robbed, and aren’t the powerless oppressed by the powerful? But that is not what that righteous man did. Wanting to buy the tomb, although he saw that those from whom he asked it were ready to give it to him, he did not agree to take it before paying the due price. Considering this, beloved, let us who live under grace imitate the former to the end. Let us not ignite within ourselves a passion for greater and greater acquisitions, and thereby prepare for ourselves only a greater and more severe fire, an unquenchable fire, an unbearable flame. If we remain in such rapacity and covetousness, then will we hear what was said to that rich man: “Foolishly, this night they will take your soul from you, and what you have prepared, to whom will it be” (Luke 12:20)? And why, beloved, are you trying to collect so many and such benefits? After a little time, having been taken from here, you will leave them here, not only without receiving any benefit from them, but also bearing the burden of sins with repentance, already in vain. The treasures that you greedily collected may fall into the hands of your enemies, and you yourself will be subject to trial and punishment for them. What madness is it - to work for others, and suffer execution for your labors! 2. But if we have been so careless until now, then at least from now on we will take care of what is due. Let us try not only to increase our property, but also to take care of justice. Our affairs will not be limited to real life, and we will not always be in this country alien to us; but a little later we will move to our fatherland. Let us do everything so that we do not suffer deprivation there. Of course, what is the benefit of leaving wealth in a foreign country, but not having what you need in your true homeland? So, I beg you, let us hasten, while there is still time, to transfer there what we acquired here, in a foreign land. Although the distance of the places is great, it is very convenient to transfer there from here, because people are ready for us who can transfer there - people who go there on the right path and put in a reliable treasury everything that we would like to send there through them. It is through the hands of the poor that what we give to them is deposited in the heavenly storehouses. And if it is so convenient and reliable, then why do we hesitate, why don’t we do it with all care in order to find our property where we need it most? That is why the forefather (Abraham) lived in the Canaanite land, as a stranger to him, waiting for that “city, whose artist and maker is God” (Heb. 11:10). So, if we wanted to imitate this righteous man, then we too would have reached that city, and would soon have settled in the depths of the forefather, because the communication of deeds gives us communication and bliss. But let us return, if you like, to the continuation of the word, and see how, after the death of Sarah, the righteous man takes care of his son - I mean Isaac. Let us listen to how the Divine Scripture tells us about this. “But Abraham,” it says, “was old, mature in days, and the Lord bless Abraham in all” (Gen. 24:1). Why does Scripture notice this to us? Since at that time the forefather directed his concerns about Isaac to find him a wife, therefore (Scripture) now means the age of the forefather. When, it says, he reached a very old age, then, wanting to reject Isaac from kinship with the Canaanites, so that he would not take a wife from among them, (the forefather) calls the most prudent of his household and, entrusting him with this matter, says: “Put your hand under my whip” (Gen. 24:2). In Greek it is written like this: “under my stitches”; and in Hebrew it reads: “under the loins.” Why does the forefather say this? This was the custom of the ancients; also because this was the beginning of the birth of Isaac. And to be sure that this was the actual custom, look how he, having commanded the servant to put his hand there, immediately adds: “And I will slay you by the Lord God of heaven and the God of earth” (Gen. 24:3). Notice how he teaches the slave to know the Creator of all things, because, having said: “God of heaven and God of earth,” he designated (with these words) all creation. What was the oath? “Do not let my son Isaac have a wife from the daughters of the Canaanites, for I live with them; but just go to my land, where you were born, and to my tribe, and get a wife for my son Isaac from there” (Gen. 24:3-4). Do you see what commandment the forefather gave to his household? Do not ignore these speeches, but think about the intention of the righteous; Consider how in ancient times they did not care about acquiring a lot of money, wealth, slaves, or so much space on the earth; they did not seek only external beauty, but sought spiritual beauty and purity of morals. The forefather, knowing the corruption of the inhabitants of Canaanite, knowing also what a great blessing it is to have a spouse of equal (with her husband), with an oath, commands the servant: to bring a wife to Isaac from a tribe related to him. Neither the distance of places nor other inconveniences held him back; but, knowing the necessity of this matter, he makes every effort (about it) and sends a slave. The forefather does this out of his concern for spiritual virtue and out of disgust for the vices of the local residents. And now hardly anyone would even want to think about something like that. On the contrary, even if a wife had thousands of vices, now they are looking for only one thing - a lot of money, and everything else is considered a secondary matter for them. But they do not know that, as soon as the heart is corrupted, even if immeasurable wealth flows in, a person can very easily fall into extreme poverty, and that there can be no benefit from wealth if there is no soul capable of properly using it. 3. So, the forefather gave the slave precise instructions and bound him with an oath. Let us now look at the good-naturedness of this member of the household, how jealous he was of his master’s love for God. Seeing that the righteous man commands him with such force, he says to the forefather: “For food the woman will not desire to come with me... Do you want to return your son to the land from which you came 445?” (Gen.24:5). If, he says, there is any obstacle in this matter, then, so as not to violate your command, I ask you what I should observe in this case; and would you like Isaac to go there himself and, having taken a wife there, return from there again if the wife does not agree to go with me, as you commanded? What about the righteous? He does not agree to this, and says: “Take heed to yourself, so that you do not return my son to Onama” (Gen. 24:6). Yes, you will not need this, he says, because He who gave me a promise and promised to spread his seed (Isaac) to such a multitude will prosper you in this matter too. So, “let us not return my son onamo. The Lord God of heaven and God of earth” (Gen. 24:6–7). Look, just as before, the forefather, conjuring a slave, taught him about the Creator of all things, so now, expressing the spirit of prayer, he repeats the same words - thus teaching the household to set off on a journey with firm trust in God and to be confident in the successful completion of the matter. He inspires him with what great favor of God he enjoyed from the very beginning, and that the One who called him from the fatherland and until now has so arranged his affairs, and in his old age gave him the son of Isaac, will prosper him in the upcoming task. “The Lord God of heaven and earth,” he says, “who brought me from my father’s house, and from the earth in which I was born, is the same 446 who said to me 447: I will give this land to you and to your seed,” the One who showed such great care for me, “he will send his angel before you, and give a wife to my son (Isaac) from there" (Gen. 24:7). Go, he says, with confidence: I firmly believe that He who has shown me so many benefits will add this (new) to the previous mercies, “and will send His Angel before you.” He will arrange everything for you; He will show you a wife, and you, taking her, will return. If it happens (which will not happen) that your wife does not agree to go with you, then you will be free from the oath. Just “don’t return my son onamo.” But I have no doubt that the Lord will prosper you. Thus showing how much he trusts in the power of God, (the forefather) forbids the slave to take (Isaac) there. After he gave his command to the slave with such precision and freed him from doubt (since the slave was afraid to break the oath by not fulfilling the command), “place,” it is said, “the servant put his hand under Abraham’s hip... and swear to him about this word” (Gen. 24:9), i.e. about not taking Isaac there. Do you see how from the very beginning the slave showed his zeal to his master? See further how, from the instructions of his forefather, he became even better and began to imitate the piety of the righteous. “Taking 448,” it is said, “ten veldels 449, and from all the goods of his master 450, and arose and went to Mesopotamia, to the city of Nahor. And place the velds outside the city near the well of water in the evening, when the women go out to draw water. And he said: Lord God of my master Abraham” (Gen. 24:10-12). Notice the good-naturedness of the servant: he calls the Lord of the universe God of the forefather, saying: “Lord, God of my master Abraham,” You, who showed him so many benefits. Why are you surprised if the servant calls Him the God of Abraham? And God himself, showing how much He values ​​the virtue of the righteous, says: “I am... the God of Abraham, and the God of Isaac, and the God of Jacob” (Ex. 3:6). So, that servant says: “O Lord God of my master Abraham, make good before me this day, and show kindness to my master Abraham” (Gen. 24:12). It’s as if he were saying this: create so that his desires will be fulfilled, arrange everything according to his intention; “do mercy on my lord Abraham.” What does it mean: “do mercy”? So, fulfill his wish. Then he says: “Behold, I am at the well of water, and the daughters 451 who live in the city go out to draw water. And the maiden will say to her: bow down your waterpot so that I can drink, and she will say to me: drink 452, and I will water your velds until they are all 453 drunk; This is what you have prepared for your servant Isaac, and for this reason we know that you have shown mercy to my master Abraham.” (Gen.24:13–14). Notice the prudence of the slave: he knew the forefather’s love of hospitable people and the fact that the girl whom he was to bring to him must have the same disposition as the righteous man; Therefore, the slave does not look for any other sign, but wants to know the character of the maiden by her hospitality, and says: if she tilts a waterpot for me when I ask her for water, not only fulfills my request, but also shows her own cordiality and says: “I will water your camels too,” then, thus, through the offer of water she will give sufficient evidence of the kindness of her character. 4. Consider, beloved, how important it was that the gentle maiden who was drawing water not only did not refuse (the slave’s) request, but also took the waterpot from her shoulders and allowed the one asking, moreover, a stranger and completely unknown to her, to drink from it, and not only him, but also all the camels, and with such an act presented proof of her spiritual nobility. Or don’t you know that many husbands often refuse such requests? What am I talking about asking for water? Sometimes people holding lit candles in their hands, when asked by other people approaching them to wait a little and let them light their candle, do not want to do this either, whereas the fire will not diminish at all, even if there are thousands who want to light it. And here - a woman, a maiden carrying a waterpot on her shoulders, not only was not indignant at the request, but did even beyond the request: she gave water to the stranger, and voluntarily hurried to give water to the camels. And all this was arranged by the Lover of Mankind, God, who heeded the prayers of the forefather and sent His Angel before him, so that everything would be done as the servant asked. Thus, the slave actually learned the power of the prayers of the forefather, found the girl he desired, and saw her extreme love of strangeness: “And he labored,” it is said, “and poured out the waterpot into a drinking basin, and flowed 454 into the well to draw water, and let the velvet pour out to everyone” (Gen. 24:20). Look, what zealous helpfulness! The fact that she “wasted and emptied the waterpot into the drinking basin, and flowed again into the well” - this is precisely the extraordinary helpfulness of the girl. She did not run away from the slave as if he were a stranger, and did not refuse the request under the guise of chastity, but with great meekness she said: “Drink, sir.” Just think: at such an age, what strictness of chastity, what great meekness, what zealous love of homosexuality! Isn't this more valuable than any wealth? What treasure would each of us not prefer this to? This is the best dowry; here is innumerable wealth, here is a treasure that never fails. So, the prudent servant, seeing God’s clear providence in this, “understood,” as it is said, “and kept silent, so that he could understand, whether God would make his way good or not” (Gen. 24:21). What does it mean: “understood”? This means that he observed the very words of the girl, and the look, the step, the clothes and everything else, and was waiting for the opportunity to find out whether God would arrange his path well, or not. Everything that had happened so far already showed the great and extraordinary virtue of the girl. Therefore, as a reward for her obedience and for giving water, the slave offered, as the Scripture says, “wear gold... and two wrists”; and then carefully testing what concerned her, he asked her: “Whose daughter are you? Tell me if your father has a place for us to live” (Gen. 24:22–23)? Notice now the girl’s answer. As before, when he asked her for water, she not only fulfilled the request, but, having given him a drink, then watered the camels, too, so now, to the servant’s question: is there a place and whose daughter is she, the maiden answers: “I am the daughter of Bethuel, the son of Melchin, whom he bore him to Nahor” 455 (Gen. 24:24). She mentions her father and grandfather so that the slave, having recognized them, will become more favorable (towards them). Notice the good nature of the girl: when asked about her father, she talks not only about him, but also about her grandfather. And when the slave asked only: “Is there a place for vitati?” - she answers: not only the place, but also “we have a lot of chaff and hay” (Gen. 24:25). The servant, hearing this and being surprised by the maiden’s zealous love of strangers, also learned that he had not come to strangers, but to the house of Nahor, who was the brother of his forefather, “having blessed the man,” it is said, “worship the Lord” (Gen. 24:26). Delighted by what he learned and by the words of the maiden, he “worship the Lord,” i.e. brought thanks to the Master, who showed such favor to the forefather and such care for himself, and who arranged everything so happily for him, and said: “Blessed is the Lord God of my master Abraham, who forsaken not his righteousness, nor the truth from my master” (Gen. 24:27). After the servant saw the good nature of the girl and learned everything in detail from her, he finally reveals to the girl who he is, and with his thanksgiving to God explains to her that he did not come from someone else’s house, but that the one who sent him is the brother of Nahor. Having learned this, the girl “ran” with great joy, as the Scripture says. Look how she shows her zeal for hospitality in all her actions - in her running, in her words, and in her humble behavior. “And he flowed...,” it is said, “to his mother’s house, and told according to this verb” (Gen. 24:28). She told her parents everything she heard from the slave. “And Laban went to a man yonder storehouse” (Gen. 24:29). This one, too, shows his zeal with his running. Seeing a man standing by a storehouse with camels, he said to him: “Come, come down, blessed is the Lord 456: why are you standing outside? I have prepared a church and a place for a velvet” (Gen. 24:31). Notice how this one blesses the Lord in the presence of a stranger, and shows him (in words) great courtesy, even before hospitality in practice. “Come,” he says, “come in,” I have already prepared a church and a place for the camels in advance. Then, when he entered, “he gave saddles,” it says, “and gave chaff and hay with velvet, and washed his nose with water” (Gen. 24:32). 5. This is how much even erring people cared about receiving strangers. “And he gave water to wash his nose and the feet of the husband who was with him; and offer them bread to eat” (Gen. 24:32–33). But note here the prudence of the slave. What is he saying? “No matter how long I speak, I will speak my words.” You, he says, have done your job; but I will not think about my peace until I explain to you the reasons why I was sent on such a (distant) journey, and why I came here from Canaanite, and how I was brought into your house, so that, having learned everything, you too will show your favor to my master. And he began to tell the story like this: “I am the servant Abraham, and the Lord bless my master greatly 457 ... and give him sheep and calves, silver and gold, male and female servants, oxen and donkeys. And Sarah, my master’s wife, gave birth to my master’s only son, when he was old, and he gave him everything 458 that was named” (Gen. 24:34-36). Look how carefully he tells them everything. I am a slave, he says, of Abraham, whom you know. Know also that he has received a blessing from the Lord of all and lives in great wealth. Then, showing the abundance of this wealth, he says that he has “sheep and calves, silver and gold, male and female slaves, oxen and donkeys.” Listen to this, you rich people, who buy several plots of land every day, build baths and places of entertainment and magnificent buildings - look at what the property of the righteous consisted of. He has no field anywhere, no buildings anywhere and no unnecessary luxury, but only “sheep and calves, velvets and donkeys, male and female slaves.” And in order to know where he had such a multitude of slaves, (Scripture) says in another place that they were all “members of the household” 459 (Gen. 14:14). So, this my master, who lives in such wealth and has deserved great help from above, having already come to old age, received a son from Sarah. Having only this son, he made him the heir of everything: “Give him everything that is named.” Having thus spoken about the glory of his master and the birth of Isaac, the servant further speaks about the command that he received from his master and according to which he came to Harran. “And I cursed 460,” he says, “my lord, saying: You will not take a wife for my son Isaac 461 from the daughters of the Canaanites, in whom I dwell 462, but you will go to my father’s house and to my tribe, and you will take a wife for my son from there” (Gen. 24:37-38). So he commanded me. Then I, imagining the inconveniences in this matter and discussing the difficulty of it, asked my master: what - “if a woman does not want to go with me” (Gen. 24:39)? He said to me: “The Lord God, He has pleased Him; He will send His Angel with you and make your way good; and get a wife for my son from my tribe and from my father’s house.” If your wife does not agree to come here with you, “then you will be clean from my spell” (Gen. 24:40–41). So, my lord, says (the servant), having given me such a command and admonishing me with these prayers, he sent me, and I, encouraged by his prayers, when I came to the well, I uttered the following words: “Lord, God of my master Abraham, if You make the way 463 well, I will go 464: behold, I stah at the well of water, and the daughters of the citizens will come out to draw 465 water; and there will be a maiden who is the same as the river; Give me a little water to drink from your waterpot, and he says to me, “You also drink, and I will drink with your camel, this will be the wife that the Lord has prepared for His servant Isaac, and by this I will understand that you have shown kindness to my master Abraham” (Gen. 24:42-44). So, he says, I prayed internally and asked God; and my prayer had not yet ended when it was immediately fulfilled, and the word became deed. “And before I had finished saying 466, behold, 467 Rebekah came out, holding a waterpot on her frame, 468 and said to her: Give me something to drink. And having labored, he took down his waterpot 469 and said, “You drink, and I will water your camels” (Gen. 24:45–46). Seeing God’s clear providence in this, I asked her: whose daughter is she? And having learned from her words that I had not come to strangers, but to the house of Nahor, my master’s brother, I dared to offer her “to put the wrists on her hand, and having blessed, worshiped the Lord, and blessed the God of my master 470 Abraham, who has prospered me... to water the daughter of my master’s brother” (Gen. 24:47-48). It is obvious that it was so arranged by God that my master’s prayers ascended to Him. Now, if you, for your part, agree, “show mercy and righteousness to my master; otherwise, lead me” (Gen. 24:49). Let me know about this, he says, so that I know what I should do. If you do not agree, I will go to another place and turn “either on the right hand or on the left” (Gen. 24:49). But as God himself arranged everything according to the prayers of the forefather, the girl’s father and brother answered (to the servant): “This work 471 has come from the Lord; we cannot do it against you, whether you decide evil or good 472” (Gen. 24:50). Your story, they say, shows that all this happened by the will of God; So, do not think that we will begin to resist the will of God: this cannot happen on our part. Behold, the maiden is “before you; Let us sing and go: and let there be a wife for your master’s son, as the Lord has spoken” (Gen. 24:51). 6. Do you see how in ancient times they took care of choosing wives for their sons? How was spiritual dignity sought in preference to wealth? They had no records, no contracts, or anything else that happens now; there were no heterogeneous conditions that are now entered into (marriage) records, such as, for example, in case the husband dies without children, if this or that happens. The ancients did not have anything like that, but there was a record that was much more important and reliable - the character of the bride. They also had no music or dancing. You will see this when you find out how this girl was brought to the groom. The servant, having heard the words of her father and brother, “worship God to the ground” 473 (Gen. 24:52). This is how, on every occasion, he gives thanks to the Lord of all, because the Lord himself helped him in everything and, according to the word of his forefather, sent an Angel before him, who arranged everything for him. Finally, the servant, convinced that the goal of his efforts had been achieved, “brought out vessels of gold and silver and vestments, and gave them to Rebekah” (Gen. 24:53). Now he boldly serves her, as he had already been verbally betrothed to Isaac, he also honors his brother and mother with gifts, and when he saw his master’s command fulfilled, then he finally allows himself to rest. “And I ate food,” it is said, “and I wrote food to that and the men who were with him, and I cleaned it. And rising in the morning, he said, Let me go, that I may go to my master” (Gen. 24:54). Since everything has already worked out so successfully for me, he says, and there is nothing more left (for me to do), and this is also desirable for you, “let me go, so that I can go to my master. Her brothers and mother decided: “Let the girl remain with us for ten days, and then you will go” 474. “He said to them: do not hold me; Lord, order my path within me; Let me go, that I may go to my master” (Gen. 24:55–56). Why, he says, put it off and put it off, when God has given me such success in everything? “Let me go, so that I can go to my lord. They decided: let's call the girl and ask her 475. And he called Rebekah and decided to her: Will you go with this man? She said: I’ll go. And she let go of Rebekah her sister, and her goods, and Abraham's servant, and those who were with him. And he blessed Rebekah and said to her, “Thou art our sister, be thou in a thousand, and let thy seed inherit the cities of adversary” (Gen. 24:56–60). Look how these people, without their own knowledge, predict the future of the girl - because God himself directed their thoughts to this. They foretell two events for her: that she will be “in a thousand”, and that her seed will inherit “the city of adversary”. Do you see how in all cases the clear providence of God is revealed, and how the Lord God of all, even through the unbelievers, foreshadows future events? “And Rebekah and her servants rose up,” it says, “and they were all ready for velds” (Gen. 24:61). This is the kind of bride the forefather takes! She fetches water, carries a waterpot on her shoulders, and now mounts a camel. There were no mules with manes decorated with silver, there was no crowd of servants, there was no effeminacy that is visible today; The ancient women had such strength that they themselves mounted camels and made their journeys that way. “And went together,” it is said, “with a person. And Isaac went out to mock the field toward evening, and when he looked with his eyes, he saw camels coming” (Gen. 24:61,63). While walking, Scripture says, in a field, Isaac saw camels. “And Rebekah looked up... and saw Isaac, and jumped off the veldel. And he said to the servant, “Who is this man who walks across the field to meet us?” (Gen.24:64–65). Notice the girl’s nobility: when she sees Isaac, she asks who he is. And having learned that this is the one who wants to marry her, she dresses, as noted in Scripture, in summer clothes, and the servant, coming up, carefully told Isaac everything. Look, beloved, how there is nothing superfluous and empty here, no vain pomp, no cymbals, trumpets and dancing, no obscene feasts, no slander filled with all sorts of shamelessness, but everything is honest, everything is wise, everything is modest. “And below,” it is said, “Isaac went to his mother’s house, and he sang to Rebekah, and he became a wife, and he loved her; and Isaac was comforted by his mother Sarah” (Gen. 24:67). This is who wives should imitate. Let the husbands be jealous of this; let them take care to find brides for themselves in the same way. Well, tell me, why do you, from the very beginning (of marriage), allow the girl’s ears to be filled with the shame of shameless songs and inappropriate noise? Or you don’t know how easily youth is susceptible to temptation. Why do you disgrace the venerable sacrament of marriage? All this should be expelled, and from the very beginning accustom the girl to modesty. It is necessary to call upon the priests, and with prayers and blessings to establish unanimity in the cohabitation, so that the love of the groom is strengthened, and the chastity of the bride is strengthened, so that everything contributes to the establishment of virtue in their home, and the devil’s machinations are destroyed, and the spouses live their lives in joy, united by the help of God, which may we all be worthy to receive, by the grace and love of mankind of our Lord Jesus Christ, with whom the Father, with Holy Spirit, glory, power, honor, now and ever, and unto ages of ages. Amen. Read here usually in Greek. sp. and ev. t. words: μὴ κύριε. ἄκουσον δε ἡμων - “nor, sir: listen to us” are omitted from Zlat. for brevity, probably a speech. Zlat.: ᾿Εὰν μὴ βούληται ἡ γυνὴ πορευθῆναι μετ᾿ ἐμοῦ, βούλει τὸν ὑιόν σου ἀποστρέψω, with the omission at the end of the first sentence of the words: ὀπίσω εἰς τὴν γῆν ταύτην - “following to this land”, read in Lucian. and other sp. according to Heb. t., and with the addition at the beginning of the second sentence of the word βούλει - “whether you want”, which is not readable in Greek. sp. and ev. t. Zlat.: αὐτὸς οὗτος ὃς ἐλάλησε, and the first two words are not readable in Greek. sp., nor eur. i.e., added, probably, by the saint to strengthen the thought. The following words: καὶ ὤμοσέ μοι - “and swearing to me,” usually read in Greek. sp. (with the exception of one 135th from Holmes) and in euros. t., are omitted from the text of Zlat’s works. due, probably, to the fact that they end with the same word: μοῖ - “to me”, like the previous words. Zlat.: Λαβὼν γὰρ instead of καὶ ἔλαβε - “and taking,” as is usually read in the lists. Further words: ἀπὸ τῶν καμήλων τοῦ Κυρίου αὐτοῦ - “from the veld of his master,” usually read in Greek. sp., omitted from Chrysostom. μεθ᾿ ἑαυτοῦ – “with oneself” is not read in Zlat. according to nek. Greek sp. (VI and 73 in Holmes) and Heb. T. In Lucian. sp. here it reads: ἀνθρώπων - “people”, which is absent from Zlat. σὺ – “you” is not read in Zlat. according to Lucian. and other sp. Πᾶσαι, which is not read in Hebrew. t., nor in translations, with the exception of Coptic (in Holmes). Read next in Lucian. sp. πάλιν – “again” according to Hebrew. t. at Zlat. absent. Zlat. ὃν ἔτεκεν αὐτῷ Ναχώρ according to sp. Dorothea (“Holmes”) and Alex., and αὐτῷ was probably formed from αὐτῆ τῷ; in Lucian. sp. instead of αὐτῷ it is read τῷ Ναχώρ - “Nahor”. Zlat.: εὐλογητὸς Κύριος according to Alex., Lucian. and other sp. instead of εὐλογητὸς Κυρίου - “blessed from the Lord” (Slav. B.), as read by the 70 (Field). Words: καὶ ὑψώθη – “and be exalted”, read as in Greek. sp., and in Hebrew. t., omitted from Zlat. Πάντα according to sp. Cottonian, Dorothea and many others. others and heb. T.; in Lucian. and in Slav. B. is not readable. Those. slaves are not hired or bought, but born in his house. Zlat.: ὥρκωσέ με according to sp. Dorothea and others etc.; in Lucian. – ὥρκισέ με, although the meaning of both verbs is the same. – ᾿Ισαὰκ according to one of the Greek. sp. (130th at "Holmes"), in Lucian. and other sp. not readable. Read in Lucian. and all other Greek sp. according to Heb. t. words: ἐν τῇ γῇ αὐτῶν - “in their lands” (Slav. B.) from Zlat. omitted according to Arabic. translation. At Zlat. μοῦ – “my” is not read according to one of Lucian. sp. (19th at "Holmes"); in Lucian. (by Lagarde), Alex. and many more others, according to Heb. t., read. Zlat. ἣν ἐγὼ πορεύομαι according to plural. Greek sp.; in Lucian. instead it reads: ἐν ῆ῾ι νῦν ἐγὼ πορεύομαι ἐν αὐτῇ - “to this place I am now going.” Zlat.: ἐξελεύσονται ὑδρεύσασθαι according to Cotton., Koislian., Dorothea and others instead of ἐκπορεύονται ἀντλῆσαι – “they come out to draw,” as in Lucian. sp. and according to this in Slav. B. The following words: ἐν τῇ διανοίᾳ μου - “in your mind”, usually read in Greek. sp., at Zlat. omitted. Zlat. ἰδοὺ according to Cottonian. (partly) and Heb. (“and behold”); in Lucian. – καὶ ἰδοὺ εὐθὺς – “and se abiye.” Zlat. ὤμων αὐτῆς according to some. Greek sp. and ev. T.; in Lucian. αὐτῆς is not readable. – ὑδρίαν αὐτῆς with the omission of ἀφ᾿ ἑαυτῆς – “with oneself”, read in Lucian. and other list. Zlat. τὸν Θὲον τοῦ κυρίου agrees with few. Greek sp. (55, 56, 129 in Holmes) and contrary to Alex., Lucian. and others, where, according to Heb. t., – Κύριον τὸν Θεὸν τοῦ κυρίου – “Master of the Lord God” (Slav. B.). – τὸ ρῆμα – (according to the first meaning) “word” according to sp. Dorothea; in Lucian. sp. instead – τὸ πρᾶγμα – “deed”. – κακὸν ἠ καλὸν according to the usual reading of the translation. 70 and euros. t., in Lucian. sp. – κακὸν καλῷ – “evil for good.” Zlat.: τῷ Θεῷ instead of τῷ Κυρίῳ - “To the Lord,” as it is later read in Lucian. and other Greek sp. according to Heb. t. Zlat.: ἀπελεύσεσθε according to sp. Dorothea and others others, instead of ἀπελεύσεται - “will go” (Slav. B.) to Lucian. and other sp.; in euros t. - “you’ll go.” – αὐτὴν instead of τὸ στόμα αὐτῆς – “her mouth” in Alex., Lucian. and other sp. according to Heb. t. You might be interested in: