Часть 3. Исаак, Иаков, Иосиф

By faith Isaac blessed the things to come... by faith Jacob... by faith Joseph (Heb. 11:20-22) Birth and properties of Isaac's two sons 19. These are the race of Isaac, the son of Abraham. Abraham gave birth to Isaac. 20. Isaac was forty years old when he took for his wife Rebekah, the daughter of Bethuel the Aramite from Podan Aram, the sister of Laban the Aramite. 21. And Isaac prayed to the Lord for his wife, because she was barren; and the Lord heard him, and Rebekah his wife conceived. 22. But as the babies in her womb began to push, she said: if so, then why did I want this? And she went to ask the Lord. 23. The Lord said to her, “Two nations are in your womb, and two different nations will come out of your womb; one people will become stronger than the other, and the larger will be enslaved by the smaller. 24. When the time came for her to give birth, it turned out that there were twins in her womb. 25. The first one came out dark-skinned, all like hair; and they called his name Esau. 26. Then his brother came out, holding Esau’s heel with his hand; and his name was called Jacob. Isaac was sixty years old when they were born. 27. The children have grown up. Esau was a man skilled in hunting, who loved to be in the field; but Jacob is a meek man, living in tents. 28. Isaac loved Esau because he ate what he caught; and Rebekah loved Jacob. 29. One day Jacob cooked some food, and Esau came home from the field and was tired. 30. And Esau said to Jacob, Feed me red, red this; for I am tired. From this he was given the name: Edom. 31 But Jacob said, Sell me now your birthright. 32. Esau said, Behold, I am about to die; What is this birthright to me? 33. Jacob said: Swear to me now. He swore, and thus sold his birthright to Jacob. 34. Then Jacob gave him bread and lentil food: and he ate and drank, and arose and walked; and Esau counted his birthright as nothing. God several times divided the seed of the patriarchs into the best and the worst, so that, rejecting one, he would give greater purity to the other; just as they double and triple the winnowing of wheat in order to obtain purer grain. Thus Isaac is inherited, and the sons of Hagar and Keturah are removed; Thus Jacob was chosen, but Esau was rejected. In the present legend about the last two, the writer explains the course of this division and shows its predestination and transformation before their birth and at birth (Gen. 25:19–26), its cause and origin in their properties (Gen. 25:27–28), its actual beginning in their actions (Gen. 25:29–34). This is the family of Isaac, the son of Abraham. This is the introduction, or inscription, of the story of Isaac that now begins. Abraham gave birth to Isaac. This is repeated according to custom, according to which the history of persons begins with their parents. She was barren. The most blessed births were often preceded by barrenness: for example, the birth of Isaac, Jacob, Joseph, Samson, Samuel, John. Of course, this is not without Providence. The basis of such a look from God can be assumed to be: the intention to purify and strengthen the faith and hope of those who are given the blessed fruit of the womb; the general property of Grace is to act most where nature is least; and finally, a tangible depiction of the truth that both in special members of the Church and in its whole, God creates the barren woman in the home as a joyful mother of children (Ps. 112:9). The Lord heard him. Here is an example of the fact that what has already been promised by God can and should be asked for through prayer. And she went to ask the Lord. If the expressions of writers must be explained according to their spirit and time, then asking God means seeking a revelation of the will of God either from God himself, to which the prophets had the right, or through the prophets who were intermediaries between Him and other people. Rebecca, since she is not clearly represented as a prophetess, apparently had to ask God through an intermediary. In this exact sign, the expression is used to go and ask God (Ex. 18:15; 2 Kings 22:13; 1 Kings 9:9). Therefore, some consider Shem to be the prophet of Rebekah, others one of the patriarchs, and others Melchizedek. Blessed Theodoret gives an opinion about this latter (Quaest. LXXVI), but does not affirm it and believes that Rebekah prayed at one of the altars created by the patriarchs and recognized the future. It is better to admit that the image of the revelation given to her is hidden from us, which is why in the New Testament this revelation is mentioned without explaining the circumstances: it was told to her (Rom. 9:12). Two peoples. The Israelites and Edomites, typified in their ancestors: for what is here predicted was not finally fulfilled with Jacob and Esau, but with their descendants. And the greater will be enslaved by the lesser. The house of Esau was stronger and more populous than Jacob when he returned from Mesopotamia (Gen. 32:11, 33:15), and the descendants of the first, multiplying, had elders and kings before the Israelites (Gen. 36). But then David enslaved the Edomites (2 Samuel 8:14; 1 Kings 11:15–16). Jehoram (2 Kings 8:21) and Amesiah (2 Kings 14:7) punished those who deferred; John Hyrcanus once again subdued his people, and even the law of Moses (Jos. Antiq. L. XIII, p. 17). Jacob. The word עקב means to stab, to overthrow with a blow to the heel. The very name of Jacob means zapet. Esau himself recognizes and explains the sign of this name in the last times (Gen. 27:36). Isaac was sixty years old. Therefore, Abraham is one hundred and sixty; therefore, the twins were born fifteen years before his death. Moses departed here in his narrative from the order of time in order to separate the story of Isaac from the story of Abraham and give this his own succession. Loves to be in the field. This led Esau to a passion for hunting. A meek man who lives in tents. The word תם generally means perfect, but here, in contrast to the wild disposition, it should signify especially the meek. Moses, although in a few features, describes here not so much the external way of life as the moral properties of the sons of Isaac; and this both in order to prepare the reader to understand what happened after, during their blessing, and in order to justify God’s predestination, spoken about them even before their birth. Isaac fell in love with Esau, etc. This depiction of parental love seems unworthy of the house of patriarchs. However, it is likely that Isaac loved not so much the delicious food from the hands of Esau, but the signs of his filial obedience and love and distinguished him as the firstborn. Meanwhile, Rebekah followed God's predestination about her sons, which was revealed to her, and maybe to her alone. Feed me red, red this. Esau does not call the food by its proper name, perhaps because he did not know what it was made of (see below 34). Repetition in his speech expresses haste and greed. Sell ​​me your birthright now. The rights of the firstborn consisted of a certain advantage of honor and power over other brothers, a special blessing from the father, a special part of the inheritance (Deut. 21:17) and, according to some, a preferential right to officiate, which should have been so, during the common worship with other brothers. Could these rights of the firstborn be transferred to another? They could, as can be seen from the example of Reuben, from whom the benefits of respect and blessing were transferred to Judah, a special part to Joseph, and the priesthood to Levi. But could they legally move from one to the other through purchase? What belongs to the sale of Esau is condemned by the fact that it is connected with the disregard of natural and sacred rights, and even more so by the fact that it was committed out of impatience and intemperance alone, which is why the word of God calls him a defiler (Heb. 12:16). On the other hand, Jacob’s purchase seems to be a consequence of a lack of brotherly love and even love of mankind and cannot be explained without prejudice to him, unless it is some kind of dark premonition of his destination. What is this birthright to me? This feeling of Esau is an insult done both to the father, whose blessing he despises, and to the offspring, whom he deprives of the fruits of this blessing. And he ate and drank, and arose and walked. An image of careless absent-mindedness. And Esau did not honor the birthright for anything. Here the purpose of the story is revealed. Moses again explains and justifies predestination. The predestination of Jacob and Esau is described in the prophecy of Malachi (Mal.1:2) and in the Epistle to the Romans (Rom.9:10–13) as an action of the all-free will of God. On this, in the doctrine of predestination, some base the opinion that the predestination of man takes place outside of foreknowledge. Against this false and harmful conclusion, it should be noted that the historian, the prophet, and the apostle speak about the predestination not of individuals, but of tribes and peoples represented in their ancestors; why this example should not be applied to the predestination of persons. That the apostle, rejecting predestination by works (Rom. 9:12), puts in its place predestination by faith (Rom. 9:32), by which foreknowledge is necessarily presupposed. What was said by the apostle: is God really unjust? by no means (Rom. 9:14) refers precisely to foreknowledge, and that Moses expounded this same thought historically in the present legend. Isaac's temptations dissolved by consolations 1. There was a famine on earth (not the old famine that happened in the days of Abraham); And Isaac went to Abimelech king of the Philistines at Gerar. 2. Then the Lord appeared to him and said: do not go to Egypt, live in the land in which I will tell you, 3. wander through this land; and I will be with you, and I will bless you: for to you and to your descendants will I give all these lands. I confirm the oath that I swore to Abraham your father. 4. I will multiply your descendants like the stars of heaven, and I will give to your descendants all these lands; and through your seed all the nations of the earth will be blessed. 5. Because Abraham your father obeyed My voice and kept what I commanded to be observed: My commandments, My statutes and My laws. 6. So Isaac lived in Gerar. 7. And when the inhabitants of that place asked about his wife, he said: This is my sister, because he was afraid to say: my wife, lest they kill me, he thought, the inhabitants of this place for Rebekah, because she is beautiful in appearance. 8. But when the time of his stay there extended, it happened that Abimelech king of the Philistines, looking out of the window, saw Isaac playing with Rebekah his wife. 9. Then Abimelech called Isaac and said, Behold, this is your wife; what did you say, my sister? Isaac answered: because I said to myself: so that they would not kill me for her. 10 But Abimelech said, “What is this that you have done to us?” If only one of the people had happened to have intercourse with your wife, you would have led us into sin. 11 And Abimelech gave commandment to all the people, saying: If anyone touches this man and his wife, he will die. 12. And Isaac sowed in that land, and that year he received barley a hundredfold: so the Lord blessed him. 13. And the man became rich; and he grew richer and richer, until at last he became quite rich. 14. He had flocks of flocks and herds of herds and many slaves, so that the Philistines began to envy him. 15. And all the wells that his father's servants had dug during the life of his father Abraham, the Philistines filled them up and covered them with earth. 16. And Abimelech said to Isaac: Get away from us, for you have become much stronger than us. 17 So Isaac departed from there, and pitched tents in the valley of Gerar, and dwelt there. 18. And Isaac dug again the wells of water which (the servants of Abraham) had dug in the days of Abraham his father, and which the Philistines had filled up after the death of Abraham; and he called them by the same names that his father called them. 19. One day Isaac’s servants were digging in the valley and found there a source of living water.20. And the shepherds of Gerar argued with the shepherds of Isaac, saying, “The water is ours; therefore he called the name Esek; because they were playing with him. 21. Then they dug another colo-., dez; They also argued about this; and he called his name Sitna. 22. Moving from there, he dug and fell another well, about which they no longer argued; therefore he called its name Rehoboth: for, he said, now God has given us a spacious place, that we may grow upon the earth. 23. From there he went to Beershava. 24. And that night the Lord appeared to him and said: I am the God of Abraham your father, do not fear, for I am with you; and I will bless you and multiply your descendants for the sake of Abraham my servant. 25. Then he created an altar there and called on the name of the Lord. And he pitched his tent there, and Isaac's servants dug a well there. 26. Then Abimelech came to him from Gerar, and Ahuzath, one of his friends, and Phichol, the commander of his army. 27. Isaac said to them, “Why did you come to me, when you hated me and drove me away from you?” 28. They answered: we saw clearly that the Lord is with you, and therefore we said: we and you will be bound by a mutual oath, and we will conclude an alliance with you, 29. so that you do not harm us, just as we did not touch you, but do you only good, and let you go in peace; now you are blessed by the Lord. 30. Then he gave them a feast, and they ate and drank. 31. And rising in the morning, they swore to each other; and Isaac sent them away, and they left him in peace. 32. And how it happened that day that Isaac’s servants came and told him about the well that they were digging, and said, “We have found water,” 33. Isaac called it Shiva. Hence the name of the city, Beershiva, to this day. 34. When Esau was forty years old from birth, then he took to wife Jehudith, the daughter of Beeri the Hittite, and Bashemachah, the daughter of Elon the Hittite; 35 And they were a burden to Isaac and Rebekah. In order to give an idea of ​​the life of Isaac, Moses combines into one short story several different temptations with which God tested and purified his faith; and several consolations that supported his hope: temptation from natural causes - famine (Gen. 26:1), consolation through revelation (Gen. 26:2-5), temptation from moral causes - fear from corrupt people (Gen. 26: 6-7), consolation from the righteousness of Abimelech (Gen. 26: 8-11), consolation from the external blessing of abundance and power ( Gen. 26:12–14), temptation in public life - insults of the inhabitants of Gerar (Gen. 26:14-22), consolation through revelation (Gen. 26:23-25), consolation with external peace and security (Gen. 26:26-33), temptation in family life - domestic strife (Gen. 26:34-35). Thus, Isaac's example offers comfort to all who are tempted. There was a famine on earth and so on. Some think that this famine happened before the birth of Esau and Jacob; since it seems to be better for this time what is said here about the concealment of marriage because of the beauty of Rebekah (Gen. 26:7). But in this case, the writer could not, to distinguish this famine from the one mentioned before, say that it took place in the days of Abraham, for the days of Abraham, or his life, continued for another fifteen years after the birth of the sons of Isaac. The very events described here show that they happened after the death of Abraham, so it must be admitted that Moses in their depiction exactly follows the order of time. And Isaac went to Abimelech king of the Philistines at Gerar. No less than seventy-five years after Abraham visited this land for the first time, Isaac comes to it, dwells for several years, and all this under a king of one name. Was there really one king named Abimelech who reigned for 80 to 90 years? Or was Abimelech the common name of the kings of the Philistines, like Pharaoh of the Egyptians? Perhaps both; and which of the two is more reliable is not important for the real story. Don't go to Egypt. From these words of revelation it is clear that Isaac had the intention of going to Egypt; but God, having kept him from such a long journey, appointed the land of Gerar as his place of residence. God, who does not allow a person to be tempted more than he can bear (1 Cor. 10:13), saved Isaac from Egypt, which was more dangerous than Gerar, as can be seen from the story of Abraham. I will give these lands to you and your descendants. Isaac was at this time in the southern region of Palestine, predestined for the descendants of Jacob, having on the other side Idumea, the inheritance of Esau. Because Abraham, your father, etc. God Himself affirms here the truth that the blessing of the father establishes the houses of children (Sir.3:9). When God's blessing to Isaac is based solely on the obedience of his father, this in some way makes it clear that the son has not yet achieved direct union with God at this time. However, God points Isaac to his father, of course, not as a rebuke, as if to an unworthy son, but as a teaching, as an imitation of his father’s faith. My commandments, my statutes and my laws. According to the interpretation of the rabbis: commands spoken through reason; statutes determined by the sole will of God for reasons unknown to us; laws defining and ensuring the manner of execution of Divine statutes. This is my sister. Of course, along with the name of his wife, Isaac also had to hide the names of his sons. Playing. Due to the modesty characteristic of the ancients, the slightest freedom in circulation could reveal a spouse. Will touch. This expresses insult or resentment (Josh.9:19; Ruth.2:9). Barley a hundred times. This translation follows the texts of the seventy interpreters, Syrian, Symmachus and Theodotion, who, of course, read in the Hebrew text שערים (Seorim) instead of what is now read Shearim. According to the current reading of the Hebrew word, they only mean: one hundred measures, the type of seeds is not shown. And got rich and so on. From the description of the increasing wealth and power of Isaac it is revealed that before the death of Abraham it was greatly reduced by the gifts given to his other sons. This explains both Isaac’s fear when entering the land of Gerar and the fact that he was not initially respected there as an ally. The Philistines began to envy him. From the very blessing of God temptation is born: external and earthly consolations are so unreliable! Get away from us; for you have become much stronger than us. This is contrary to the union of Abimelech with Abraham and to all justice. Abimelech fears the power of the stranger who is oppressed by his subjects! And again Isaac dug wells of water and so on. Isaac renews the former wells both out of convenience, and in memory of his father, and by the right of his union. A source of living water. That is the key. Esek. So it's a dispute. Seventy interpreters read Yeshek and therefore translated the offense. Rehoboth. This means a spacious place. I am the God of Abraham your father. This reminds Isaac of all the dangers through which God led Abraham harmlessly; and then the same complacency is instilled in him as was instilled in Abraham: do not be afraid (Gen. 15:1). We haven't touched you. But the controversy over the treasures shows that Abimelech’s speech is not entirely sincere. The generosity of Isaac is instructive, who, out of love for the world, not only forgets the insults he suffered, but also allows the insulters themselves to boast of their righteousness. Shiva. That means an oath. Circumstances that were completely similar to those for which it was given to the place for the first time by Abraham (Gen. 21:31) inadvertently led to the second naming of this name from Isaac. This is what in the language of the world is called a matter of chance, and in the language of faith - a matter of Providence. The difference is important. For, as a matter of chance, this incident would be curious or strange; As a work of Providence, without a doubt, it was comforting and edifying for Isaac. Yehudith, daughter of Beeri the Hittite. The following text should correspond to this: Oholibam, daughter of Anah, daughter of Zibon, Hibeah (Gen. 36:2). This diversity of names of persons, often found in sacred books, can be explained: by renaming according to properties, or according to adventures, of which the name of Edom is an example; or by translating names from one language or dialect to another. Thus, Jacob's grandson Job (Gen.46:13) is otherwise called Jashub (Num.26:24). Both of these names contain the same meaning of return. Wasemafu, daughter of Elon the Hittite. Below in the genealogy of Esau is Adu, daughter of Elon the Hittite (Gen. 36:2). The blessing of the sons of Isaac and the consequences of this The blessing given by Isaac to his sons, Jacob and Esau, had to take place in sacred history, both because it continues to justify and explain the predestination spoken by God about them, and because it contains a new prediction about the fate of the Jewish people. Therefore, this is the subject of the last legend in the biography of Isaac. This legend sets out in order: the incident or preceding circumstance of this blessing - the old age and blindness of Isaac and the preparation for the blessing - fishing (Gen. 27:1-4), the cunning of Rebekah (Gen. 27:5-23), the blessing to Jacob (Gen. 27:24-29), the blessing to Esau (Gen. 27:30-40), the immediate consequences of this blessing: Esau's enmity against Jacob (Gen. 27:41), Jacob's removal from his father's house (Gen. 27:42–28:5), Esau's new marriage (Gen. 28:6–9). Occasion and preparation for the blessing XXVII. 1. When Isaac grew old and the sight of his eyes became dull, then he called his eldest son Esau and said to him: my son! He answered: here I am. 2. He continued: Behold, I am old, I do not know the day of my death; 3. Now take your tools, your quiver and your bow, go into the field, get me some game, 4. and prepare food for me, as I like, and bring me something to eat, so that my soul may bless you before I die. When Isaac grew old. Isaac was at this time about 137 years old from birth, for Jacob is about 77 years old, which can be seen when from the 130 years of the latter’s life before the migration to Egypt (Gen. 47:9) we exclude 39 years of Joseph’s life until this time (see Gen. 41:46–47, 45:6) and 14 years of stay in Mesopotamia before the birth of Joseph (see. Gen. 30:25–31:41 ). So, more than 40 years before death (Gen. 35:28). Isaac felt his old age and began to prepare for death. Perhaps he was especially disposed to this by his weakness of vision and also by the fact that his elder brother died at the age of 137 (Gen. 25:17). Bring me something to eat, so that my soul may bless you. Isaac's intention, undoubtedly, was not to sell Esau his blessing for food, just as Esau himself had done this before, but the motivation for his blessing was the right of birthright, as can be noted from the words of Jacob, who came to his father in the person of Esau: I am Esau, your firstborn (Gen. 27:19, 32). Fishing and food were not supposed to be the cause of the blessing, but only a preparatory rite for it, as can be seen in the repetition of the words of Isaac, where instead of drinking wine (wine - the reason, the occasion; ts.-glory - Ed.) only a combination of actions is meant: and I will eat and bless you (Gen. 27:7). Why should fishing and food serve as preparation for pronouncing the blessing? Because, some answer, Isaac wanted to encourage and excite the spirit with food and drink. This note is consistent with the rule known among the Jews that the spirit of prophecy is not characteristic of a sad person. Although the spirit of prophecy, in general, requires purity and moderation, but that eating food does not sanctify it, this is clear from the example of the Bethel prophet (1 Kings 13:20). Therefore, others think, that custom required before the action of blessing, some action of merit (Gen. 22:16-17). A happier guess is that Isaac, seeing Esau, who sold his championship for lack of fishing, wanted to find out through fishing whether God would like to return what he had lost to him. So, the demand for a catch from Esau was a demand for a sign from God; and God answered Isaac, but not exactly with the sign that he desired; responded with the slowness of catching Esau and with secret suggestions to Rebekah about Jacob. 5. Rebekah heard Isaac say this to his son Esau. So, when Esau went into the field to get and bring game, 6. then Rebekah said to her son Jacob the following: Behold, I heard your father say to your brother Esau: 7. Bring me game and prepare food for me; I will eat and bless you before the Lord before I die. 8. Now, my dear, obey my words in what I command you. 9. Go to the herd, take me from there two young, good goats; and I will prepare food from them for your father, as he likes; 10. And you shall bring it to your father so that he may eat, so that he may bless you before his death. I. But Jacob said to Rebekah his mother: Esau, my brother, is all full of hair, but my body is smooth; 12. Perhaps my father will feel me; then I will be a deceiver in his eyes and bring upon myself a curse instead of a blessing. 13. To this his mother answered him: I take upon myself your curse, my son, just listen to my words and go and bring it to me. 14. Then he went and took it and brought it to his mother; and his mother made the dish as his father loved. 15. And Rebekah took the rich robe of her eldest son Esau, which was in her house, and clothed her youngest son Jacob in it; 16 And she covered his hands and his smooth neck with the skin of young goats; 17 And she gave the food and bread she had prepared into the hands of Jacob her son. 18. He went in to his father and said: Father! The father said: I, who are you, my son? 19 Then Jacob said to his father, “I am Esau, your firstborn; I did as you told me; get up, sit down and eat what I caught, so that your soul may bless me. 20. Isaac asked his son: How did you find this so quickly, my son? He answered: because the Lord your God sent to meet me. 21. Then Isaac said to Jacob: Come, I will feel you, my son, are you my son Esau or not? 22. Jacob approached Isaac his father; and this one felt him, and said: the voice, the voice of Jacob, and the hands, the hands of Esau. 23 And he did not recognize him, because his hands were like the hands of his brother Esau in his hair; and blessed him as follows. Before the face of the Lord. That is, in His presence, in His name and by the authority given from Him. This significant word was omitted above due to the simplicity characteristic of ancient writers. I take upon myself your curse. Instead of these words, Onkelos puts the following into Rebekah’s mouth: I have been told by revelation that no curse will come on you, my son. In fact, by accepting the guilt and dangerous consequences of the action proposed to Jacob, Rebekah through this makes it clear that it is both innocent and harmless. The basis for such confidence should be God's predestination for Jacob, his personal dignity and the unworthiness of his brother, and a secret suggestion from God on this very occasion. Rich clothes. Literally from Jewish coveted. Jerome (Quaest. Hebr.) took the opinion among the rabbis that it was sacred clothing. I am Esau, your firstborn, etc. In this speech, interpreters find a threefold lie and condemn Jacob. Jacob himself calls his act a deception (Gen. 27:12), as does Isaac (Gen. 27:35). However, Isaac did not condemn Jacob, for he did not take away the stolen blessing by cunning. Some try to give this incident a better look through the discovery of a transformative sign in it; but the transformation does not change history, and the representative character of persons or actions, which depends on the dispensation of God, does not exclude judgments about the moral character, which depends on human freedom. Pharaoh is not worthy of condemnation because he was the image of the rejected prince of darkness; Jacob is not right because he was the type of the chosen and predestined by grace. If anything can explain and justify his act, then perhaps the note of indecision in Isaac, who, to bless Esau, wanted to have a sign from God, confidence in the revelation of the will of God through Rebekah, and, finally, the fact that Esau, rightly or wrongly, however, voluntarily, with an oath, renounced his birthright in favor of Jacob. How is it so soon and so on. Isaac is surprised at the speed of the catch, and Jacob, applying the intention of the catch, represents its speed as a sign favorable from God. 24. He asked again: Are you my son Esau? He answered: I. 25. Then Isaac said: Give it to me, I will eat what you caught, my son, so that my soul may bless you. Jacob gave it to him, and he ate; He brought him some wine, and he drank. 26. Finally, Isaac his father said to him: Come, kiss me, my son. 27. He came up and kissed him. And Isaac smelled the smell of his clothing and blessed him, saying: Behold, the smell of my son is like the smell of a field (full) which the Lord has blessed. 28. So may God give you from the dew of heaven and from the fatness of the earth, and plenty of wheat and wine. 29. Let the nations submit to you, and let the nations worship you; be lord over your brothers, and let your mother’s sons worship you; those who curse you are cursed; those who bless you are blessed. Kiss me, my son. Inspired men use this action not as a simple rite of affection, but as a visible effect of grace-filled communication of souls (1 Samuel 10:1). And he blessed him. The blessing of Isaac should be considered not only as a wish, but as a prophecy. For he, according to the expression of the Apostle, blessed with faith about the future (Heb. 11:20). For this reason, his blessing was fulfilled, although he did not know over whom he was pronouncing it. This is the smell from my son, like the smell from a field (full) that the Lord blessed. The word complete is lost in the Hebrew text, but is read in the Samaritan, Greek and Latin of St. Jerome. The field is made full by sowing and constant growth; blessed by rain, good air quality and an abundance of fruits. The comparison of the smell from clothes with the smell from a field refers to a special type of incense known in ancient times, which was likened to the fragrance of earth refreshed by rain 31 . The image of blessings was often borrowed from visible and apparently random things, such as, for example, from the names of those being blessed. So Isaac begins his blessing from the fragrance of his son’s robe. It is possible that this fragrance this time made an unusually strong and pleasant impression on him, which served to excite and enlighten him. From the dew of heaven. In hot countries, where rain is rare, this deficiency is compensated by abundant evening and morning dew 32. Why in blessings and curses with dew is meant the influence of air changes on the abundance or scarcity of the fruits of the earth (Deut. 33:13, 28; Ag.1:10–11). And from earthly obesity. Just as the degree of earthly fertility depends partly on the dissolution of the air, and partly on the properties of the earth, Isaac combines the gifts from the fatness of the earth with the gifts from the dew of heaven; that is, he wishes the descendants of his son to live on land that is fertile in nature. May the nations submit to you, etc. Here we can mean peoples of different tribes, like the Canaanites and Philistines. Be lord over your brothers, etc. Here we mean peoples of the same tribe, like the descendants of Esau. Those who curse you are cursed; those who bless you are blessed. This blessing, since in its simple signification it is excessively great and incommensurate with the event, must have a higher and deeper meaning. Those who bless Jacob by faith in the blessed seed will be blessed with grace; those who curse with unbelief will be cursed with rejection. 30. As soon as Isaac performed the blessing on Jacob, and as soon as Jacob went out from the presence of Isaac his father, immediately Esau his brother came from his hunt. 31 He also prepared food and brought it to his father, and said to his father: Arise, father; Eat what your son catches, so that your soul may bless me. 32 But Isaac his father said to him, “Who are you?” He answered: I am your son, your firstborn Esau. 33. Then Isaac trembled with great trembling to the extreme and said: Who is this who got the game and brought it to me, and I ate everything before you came, and I blessed him? He will be blessed! 34. Esau, having heard the words of his father, raised a loud and very pitiful cry and said to his father: my father! bless me also, 35. But he said, “Your brother came with cunning and took your blessing.” 36. Then Esau said: It was not for nothing that they gave him the name Jacob; he has already stopped me twice: he took my birthright and now he has taken my blessing. And Esau said to his father: Have you not left me a blessing? 37. Isaac answered Esau: Behold, I have made him lord over you, and have given all his brothers to him as slaves; promised him an abundance of wheat and wine; what can I do to you, my son? 38. But Esau said to his father: Is this really the only blessing you have, father? bless me too, father! And Esau raised his voice and began to weep. 39. Then Isaac his father answered him and said to him: Behold, in the places where you dwell there will be the fatness of the earth and the dew of heaven from above; 40. But you will live by your sword, and you will be your brother's servant; however, the time will come when you will resist and cast his yoke off your neck. Then Isaac trembled and so on. Both the confusion at the discovery of the unexpected, and Isaac’s firmness in this blessing are explained by the fact that, while pronouncing it, he felt himself in a state of inspiration. Why was his first thought: how could error be mixed with the action of inspiration? And she outraged him. It was followed by another: that the word inspired by God cannot be sinful, and he confirmed the blessing pronounced before. Such steadfastness in the midst of so much confusion is a sure sign of a soul that looks at everything in God and is established in God. He raised a loud and very pitiful cry. Esau cries out and cries for the blessing, but it is too late; and without faith, but with envy and despair, therefore, as the Apostle says, he does not find the place of repentance (Heb. 12:17). Seek the Lord while you can find Him, and call on Him while He is near (Isa. 55:6). Didn't you leave me a blessing? With these words, Esau also admits that Isaac’s blessing was not a simple benevolence, but controlled by God and endowed with power and action, which is why he does not ask for it to be applied to himself, but only asks his father: has the grace-filled power in him become impoverished? So, I made him master and so on. The prediction is here represented by an event as a sign of certainty (Jer. 1:10). What will I do to you, my son? Isaac considers the blessing given to Jacob to be an obstacle to the blessing of Esau: by the very content of the first blessing, which already included the humiliation of Esau; because in Jacob’s unexpected blessing he sees the hand of God punishing Esau; Is it not also because the power of blessing, which, as a remnant of the original blessing of God, which clothed man with authority and power over the whole world, lived in the patriarchs and through spiritual communications passed from ancestors to descendants, that this power, having once been excited by faith and transfused in all its fullness, was usually no longer excited in the one who taught it in the same form and degree? In your habitat there will be the fatness of the earth and the dew of heaven from above. Some translate this passage into a negative sign: your habitat will be alien to the fatness of the earth and the dew of heaven from above. But even from the first translation it is clear that this blessing is less than the similar blessing of Jacob. You will live by your sword. Such were precisely the Idumeans, according to the description of Josephus 33. You will overthrow his yoke from your neck. This happened under Jehoram (2 Kings 8:20). 41. And Esau hated Jacob because of the blessing with which his father had blessed him; and Esau said in his heart, The days of mourning for my father will soon come; then I will kill Jacob my brother. 42. When the words of Esau, her eldest son, were told to Rebekah, she sent and called her youngest son Jacob and said to him: Behold, Esau, your brother, threatens to kill you. 43. So, my son, listen to my words, get up, run to Laban my brother in Haran, 44. and stay with him for a while, until your brother’s wrath is satisfied, 45. until your brother’s anger against you passes and he forgets what you did to him. Then I will send and get you from there. For why should I lose both of you in one day? 46. ​​Then Rebekah said to Isaac: I am not happy with life from the daughters of the Hittites; If Jacob takes a wife from the daughters of the Hittites, such as these are, from the daughters of the land, what good do I have in life? XXVIII. 1. Therefore Isaac called Jacob, blessed him, and commanded him, saying, Thou shalt not take a wife from the daughters of the Canaanites. 2. Arise, go to Padan-Aram, to the house of Bethuel, your mother’s father, and take yourself a wife from there, from the daughters of Laban, your mother’s brother. 3. May Almighty God bless you, and may He increase you, and may He multiply you, and may He make from you a host of nations; 4. And may the blessing of Abraham give you, you and your descendants with you, that you may inherit the land of your sojourning, which God gave to Abraham. 5. Thus Isaac released Jacob, and he went to Padan-aram to Laban, the son of Bethuel the Aramite, brother of Rebekah, the mother of Jacob and Esau. 6. Esau saw that Isaac blessed Jacob and sent him to Padan-Aram to take a wife from there, commanding him during the blessing and saying: do not take a wife from the daughters of the Canaanites; 7. And that Jacob obeyed his father and his mother, and went to Padan-Aram; 8. And thus Esau saw that the daughters of the Canaanites were not pleasing to Isaac his father. 9. Then Esau went to Ishmael and took Mahalath, the daughter of Ishmael, the son of Abraham, the sister of Nebaioth, as his wife, besides his other wives. Days of crying for my father. That is death. Sparing his father's old age, Esau postpones the intended fratricide. Not a word about his mother: he neglects her as the culprit of his humiliation. Then I will send and get you from there. This did not happen. Of course, Rebekah's life ended sooner than Esau's enmity. Why should I lose both of you in one day? For the murdered son and the murderous son are equally lost to the mother’s heart. I am not happy with life from the daughters of the Hittites. Rebekah conceals from Isaac the most important reason why Jacob had to be removed. Thus, love covers the most serious sins and tries to ward off evil without disturbing the innocent or irritating the guilty. A host of peoples. Otherwise it can be translated from Hebrew: church of the nations. In this translation the significance of this part of the blessing is evident. To Ishmael. That is, to the house or tribe of Ishmael, for Ishmael died 14 years before this. God chose Jacob for himself, Israel for his heritage, says the Psalmist (Ps. 135:4). This election refers, firstly, to the person of Jacob, then to his family, and finally, most of all, to his spirit of faith: for not all who are descended from Israel are Israel (Rom. 9:6). The last two elections, that is, the election of the race of Israel and the election of spiritual Israel, are contained in the first, that is, the personal election of Jacob: one in a prophetic, and the other in a representative manner. The reality of this transformation in Holy Scripture is revealed from the fact that the Apostle Paul, discussing the rejection of the fleshly and the election of spiritual Israel, cites the example of Jacob and Esau (Rom. 9), and also from the fact that the same apostle, warning the believing Jews against the works of the flesh, threatens them with the rejection of Esau (Heb. 12:16-17). So, Jacob is the image, firstly, of spiritual Israel, or the Christian Church in general, and consequently Esau, by contrast, is the image of carnal Israel. Esau and Jacob are twins, of whom the younger overcomes the greater; thus, spiritual Israel was generated along with the carnal, but, growing in mystery, was finally revealed and exalted above it. Isaac assigns his blessing first to Esau, but then gives it to Jacob; Thus, promises were given to carnal Israel from the Heavenly Father, but in the spiritual they are fulfilled. While Esau is looking for a trap in order to earn his father’s blessing, Jacob, according to the instructions of his mother, to whom God revealed his destinies, clothed in the clothing of the firstborn, anticipates it. While carnal Israel imagines by the external works of the law to acquire the earthly blessing of God, spiritual Israel, led by Grace, clothed in the robe of merit and righteousness of the Firstborn of all creation, is blessed with a spiritual blessing, above the heavens, in Christ (Eph. 1:3). The sword of war and long-term slavery are inherited by the rejected Esau. And carnal Israel, from the time of its rejection, had only the sword of sedition, internal slavery and external humiliation. The rejected Esau seeks Jacob's death; but this one escapes and is saved. The rejected old Israel rises up to destroy the new; but God hides this in the secret of his village and then exalts him in power and glory. Secondly, just as the apostle applies the image of Esau, in particular, to every person who serves the flesh, so Jacob is the image of every spiritual and internal person. The pleasure of the flesh is food for which we give our primacy and the blessing of the Heavenly Father. The carnal want to be fishers of their own bliss, and, while growing outside, they lose it inside. The spiritual ones surrender themselves to the guidance of grace and, without leaving home, in a mysterious and incomprehensible, but short and sure way, achieve the immutable and eternal blessing of the Father. Often spiritual ones are not known by their hands or deeds and external way of life, which may have the appearance of the hands of Esau. But the voice of Jacob, the one universal spirit and language of deified souls, never changes. Perhaps God often sees and blesses Jacob under the guise of Esau. Enmity and revenge are the food of the flesh; silence and flight are the weapons of the spiritual. Jacob's Journey to Mesopotamia The narrative of Jacob's journey to Mesopotamia includes the following particular items: a guiding revelation (Gen. 28:10–19); Jacob's vow (Gen. 28:20–22); unexpected, but prepared by Providence, entry into Laban’s house (Gen. 29:1–14); two marriages of Jacob (Gen. 29:15–30); the fruits of these marriages (Gen.29:31 - Gen.30:24); the foundation by Jacob of his own household with the assistance of Providence (Gen. 30:25–43); the departure of Jacob from Mesopotamia (Gen. 31:1–21); persecution of Laban, strife over idols and the covenant of peace (Gen. 31:22–55); encouraging revelation (Gen. 32:1–2); Jacob's fear from Esau (Gen. 32:3–23); revelation – struggle with God (Gen. 32:24–32); meeting with Esau (Gen. 33:1–16); Jacob's entry into the land of Canaan (Gen. 33:17–20). In relation to this narrative to the previous and subsequent ones, it reveals how God, through obstacles and dangers, successfully led Jacob to the event of the blessing and revelation of heaven given to him from Isaac (Gen. 28:15) and how the beginning of the twelve tribes of the people of Israel was laid. In Laban we see the sensory event of this blessing given to Jacob: those who bless you are blessed. 10. Jacob, having left Beershava to go to Haran, 11. came to a certain place and stayed there to spend the night, because the sun had set. He took one of the stones that was in that place and put it on his head, and lay down in that place. 12. And he sees in a dream: behold, a ladder stands on the earth, and its top touches the heavens; and behold, the Angels of God ascend and descend on it. 13. And behold, the Lord stood on it and said: I am the Lord, the God of Abraham your father, and the God of Isaac. (Don't be afraid). The land on which you lie I will give to you and to your descendants. 14. And your descendants will be like the dust of the earth; and shall spread to the west, and to the east, and to the north, and to the noonday; and in you and in your seed all families of the earth will be blessed. 15. And behold, I am with you and will keep you wherever you go; and I will return you to this land; for I will not leave you until I have done what I have spoken to you. 16. Then Jacob woke up from his sleep and said: Surely the Lord is in this place! I didn't know! 17. And he was afraid and said: How terrible is this place! This is nothing other than the house of God, this is the gate of heaven. 18. Rising in the morning, Jacob took the stone that was in his head and set it up as a monument; and he poured oil on the top of it. 19 And he called the name of the place Bethel; and the former name of the nearby city was Luza. Came to one place and so on. This place was near the city of Luza; which was later called from this very place Bethel (Gen. 28:19), which lay at such a distance from Beershava that a person not burdened with much could cross in one day. So, Jacob, having completed his first day's journey, spends the night in the place where she found him; and here God guides him with revelation. The amazing feat of Jacob, who has a rich father, embarks on a long and dangerous journey alone (Gen. 32:10), carrying provisions for the road (Gen. 28:18), and spends the night in an empty place. In order to hide from Esau, he leaves his father’s house without companions; being without companions, he does not dare to entrust himself to the hospitality of the Canaanites, but completely entrusts himself to the one God. Here are the stairs and so on. In this Divine manifestation one must first recognize the One who appeared, in order to then understand the image of the phenomenon. Some interpreters (Grot. Calm. Ιο; Cler.) think that one of the Angels of the highest rank represented here the face of the Lord among the other Angels, but the sacred narrative does not in the least favor this guess; for in it the Lord is completely separated from the Angels. Jesus Christ, talking with the true Israelite Nathanael and promising him a continuous Divine vision, similar to Jacob’s dream, tangibly places Himself as the beginning of both: from now on you will see heaven open and the Angels of God ascending and descending to (επι 34) the Son of Man (John 1:51). But if the one who appeared to Jacob was the Son of God, who is also the Son of man, the entire image of the appearance must represent some property or action belonging to Him. So, a ladder standing on earth and touching heaven can mean His incarnation or Divine humanity, through which earth is united with heaven, creation with the Creator, man with God; and which, after Adam’s fall from the primitive union with God, is the only returnable, new and living path to the Throne of Grace (Heb. 10:20, 4:16). The ascent and descent of Angels along the ladder forms or the actual action of the Angels, sent to serve for those who should inherit salvation (Heb. 1:14), ascending to the Lord to receive commands from Him and descending to earth to fulfill them; or, according to the universal concept of the ladder, the universal gradualness of creatures, which are in the Son of God, as their beginning, from whom are all things (Heb. 2:10), finding their end, for whom all descend in His love, in order to extend its beneficial influences from the highest to the lower degrees, and ascend in their perfection; or, finally, in relation to the mystery of the incarnation, serving this mystery of all the God-bearing patriarchs, some of whom, such as Seth, Noah, Abraham, Isaac, at the time of the revelation of this secret to Jacob, had already returned or were returning from the earthly field to God, and some, like Judas, David, Solomon, seemed to still descend from God and were preparing to appear on earth, preceding the Son of man, who, according to predestination, from His heavenly heights, also had to descend, according to the degrees of their births, to His own earthly birth. Thus, the vision of the staircase, before the words of revelation, already inspired Jacob that he, being in a dangerous separation from human society, meanwhile enters into saving communication with the highest powers and is found under the direct protection of the Lord God-man, Whose mystery must serve as the preservation and continuation of the promises. The same is stated later in the words of revelation. And lo, the Lord stands on her. From the Hebrew it can be translated differently: and behold, the Lord stands over him, that is, over Jacob lying on the ground, or against him (see the same expression Gen. 18:2). And he says and so on. The content of the words of revelation is the encouragement of Jacob with care, security and help (Gen. 28:15) based on the promises given to Abraham and Isaac (Gen. 28:3) and the immutable predestination of the blessing of Jacob himself and his descendants (Gen. 28:13–14). It is impossible not to admit that Jacob, at seventy-seven years old from birth, childless, celibate and an exile, needed this hope. The Lord is definitely in this place! I didn't know! This includes the remark of Cyril of Alexandria 35 that the patriarchs did not have a pure concept of the omnipresence of God. But Jacob's exclamation can be attributed instead of ignorance to his humility. Not daring to attribute revelations to the dignity of his person, he attributes it to the advantage of the place chosen by God 36; and with humiliation he confesses his simplicity and inattention in the fact that he had not previously thought about such closeness of the Divine. And I was afraid. A new sign of humility, which accepts gifts from God and even rejoices in Him with trepidation. This is nothing other than the house of God, this is the gate of heaven. These names both originated and are explained from the comparison of the dominion of God with a kingdom or a city. According to the custom of the ancients, two places in the city could be called actually royal: the house where the king lives, and the city gates, where he appears to his people with his strong ones to carry out the affairs of government. Applying to this image, Jacob calls the place of revelation the house of God, according to the true and close presence of the Lord who appeared, and the gates of heaven, according to the revealed union of the higher and lower powers and the royal action of Providence. And he poured oil on its top. Some explain this ritual as an imitation of the pagan custom of dedicating to deities and honoring the pillars, 37 but it cannot be proven that the antiquity of this custom among the pagans is such that it could set a model for Jacob. Jacob's action is explained more simply by the lack of needs for an ordinary sacrifice. Instead of an altar, he erects a stone, and instead of sacrificial blood, he pours on it the oil that he had with him on the journey for food. However, this new rite could have a special sign - that true worship is performed and sanctified by the anointing of the Spirit of God. In the Law of Moses, the dedication of pillars is prohibited (Deut. 16:22). Of course, because they have already begun to be given Divine honor. And he called the name of that place Bethel. That is, the house of God. By the name βαιτυλια, which, obviously, is the same as Bethel, the pagans called the stones dedicated to the deities by anointing 38 . Therefore, one can guess that it was not Jacob who followed their custom, but their custom originated from Jacob. And the former name of the city was Luza. Jacob was not in the city itself, but the position of Bethel was designated by the name of the nearby city because it could not be designated otherwise (see Joshua 16:2). 20. And Jacob made a vow, saying: If God will be with me and will keep me on this way that I am going, and will give me bread to eat and clothing to wear, 21. and I return safely to my father’s house, and the Lord will be my God, 22. then this stone, which I have set up for a monument, shall be the house of God; and of all that You, O God, give me, I will give You a tenth. Jacob's vow is not an agreement with God about His benefits or a selfish request without devotion to His will; but grateful correspondence to the promise of God, which is why the vowed petition is depicted almost all in words of revelation. “If God,” says the righteous man, “in His goodness grants me His promises, then may He also accept my vow of gratitude and love; If He gives me future blessings as a test of faith, I will sacrifice my future acquisitions to Him as a testimony of faith.” Therefore, the question of what would have happened if the vowed petition had not been fulfilled should not have a place here at all. And he will give me bread to eat and clothes to wear. So limited and always the same are the desires of the righteous. And before the coming of the Lord, they prayed the Lord’s prayer: Give us our daily bread for this day. And the Lord will be my God. Some refer to these words as a condition or request, while others refer to the conclusion of a vow. The first, it seems, is more correct, because it is more consistent with the promise (Gen. 17:7, 19, 28:13). Let this stone, which I have erected as a monument, be the house of God. That is, I will always preserve for this place the reverence with which I am now imbued (see Gen. 35:7). I'll give you a tenth. Probably through sacrifices. Jacob's entry into Laban's house XXIX. 1. Then Jacob continued his journey and came to the land of the children of the east. 2. He accidentally saw a well in the field and three herds of small cattle lying near it, because the herds were watered from that well. There was a large stone above the mouth of the well. 3. After all the herds had gathered there, they removed the stone from the well and watered the cattle; then they again put the stone in its place, at the mouth of the well, 4. Jacob said to the shepherds: my brothers! where are you from? They answered: We are from Haran. 5. Then he asked them, “Do you know Laban the son of Nahor?” They answered: we know. 6. He also asked: is he well? They answered: hello; and behold, Rachel his daughter walked with the flock. 7. He said: Behold, there is still a lot of day; This is not the time to gather the flocks: water the cattle and go and graze. 8. They answered: We cannot until all the flocks are gathered and the stone is removed from the mouth of the well; then we will water the cattle. 9 While he was still talking to them, Rachel came with her father’s flock, which she was tending. 10. As soon as Jacob saw Rachel the daughter of Laban, his mother's brother, and the flock of Laban, his mother's brother, Jacob immediately came up, took the stone from the mouth of the well, and gave it to the cattle of Laban, his mother's brother, to drink. 11. Then Jacob kissed Rachel and raised a cry and wept. 12 And Jacob told Rachel that he was related to her father and that he was the son of Rebekah. And she ran and told her father. 13. When Laban heard about Jacob his sister's son, he ran out to meet him, embraced him, and kissed him, and brought him into his house; and he told Laban all these things. 14. Laban said: truly you are my bone and my flesh. And Jacob lived with him for a month of days. To the land of the sons of the east. This name is appropriate for the inhabitants of Mesopotamia due to its position in relation to Palestine, although, however, it is more properly given to the inhabitants of Arabia. There was a large stone above the mouth of the well. This was done due to the scarcity of water, to save it from the action of the sun and from the arbitrary careless use of the inhabitants. Brethren. A common greeting title in ancient times, even for strangers (Gen. 19:7). But when, in the spirit of a people or peoples, the universal feeling of brotherly love and philanthropy is overcome by pride and ambition, then everyone begins to be called lord and sovereign. We can't. It seems that this means we have no right. She was grazing. Perhaps due to Laban's poverty (Gen. 30:30). Jacob came up, removed the stone, etc. As a stranger, he was excusable for violating the custom, or, better, the mutual condition of the natives. I started crying. Tears of unexpected joy and kindred love (Gen. 43:30, 45:2, 14–15). I told Laban all this. That is, his family, his adventures and the unexpected, by Providence, finding the house of Lavanov. Truly you are my bone and my flesh. That is, you are truly my relative; why I will accept you and take care of you. 15. Then Laban said to Jacob, “Will you work for me for nothing because you are a relative?” Tell me what should I pay you? 16. Laban had two daughters: the eldest’s name was Leah, and the younger’s name was Rachel. 17. Leah had weak eyes, but Rachel was beautiful in face and beautiful in look. 18. Jacob fell in love with Rachel and therefore said: I will serve you seven years for Rachel, your youngest daughter. 19. To this Laban said: It is better for me to give her for you than to give her to another husband; stay with me. 20. Thus Jacob served for Rachel seven years; and they appeared to him in as many days, because he loved her. 21. And Jacob said to Laban, Give me my wife; because the time has already passed for me to go in to her. 22 Then Laban called all the people of the place and held a feast. 23. And in the evening he took his daughter Leah and brought her to him, and he went in to her. 24 And Laban gave Zilpah his maidservant to his daughter Leah, to be her maidservant. 25. Morning came, and it turned out that it was Leah. Then Jacob said to Laban, “What have you done to me?” Was it not for Rachel that I served you? Why did you deceive me? 26. But Laban said: in our place they don’t do that, to give the younger one away before the older one; 27. finish this week; Then we will give you that one for the work that you will work for me for another seven years. 28 Jacob did so and ended the week. Then Laban gave him Rachel his daughter to be his wife. 29. And Laban gave Rachel his daughter his maid Balla, that she might be her maid. 30. Jacob also went in to Rachel, and loved Rachel more than Leah, and served with him for another seven years. Will you really work for me for nothing? This agreement, of course, was a consequence of the fact that Jacob, in the first month of his stay with Laban, already turned out to be hardworking and useful to his house. I will serve you for seven years for Rachel, your youngest daughter. Among the ancients, marriage gifts were required not from the bride, but from the groom (Gen. 24:53, 34:12; 1 Sam. 18:23, 25, 27). Therefore, Jacob, having no property, offers Laban his labor instead of money. True, he could get what he needed from his parents’ house; for, without even touching the birthright, he had the right to a third part of the inheritance, but he deprived himself of everything, so as not to harbor his brother’s enmity. I'm already old enough. Hiring time, or age time, is already quite mature. According to the last statement, it can be assumed that the marriage took place before completing seven years of work. All the people of that place. It seems that they should understand: of the same tribe as Laban. Morning came, and it turned out that it was Leah. Thus, according to the secret courts of God, cunning is rewarded with cunning. Jacob agreed to put himself in the place of his elder brother in order to anticipate the blessing of his father; Laban delivers his eldest daughter to the place of the youngest and transforms the marriage so desired by Jacob. In our place they don’t do that and so on. If Laban wanted to truly observe the order and accepted custom, he would have to reveal his intention to Jacob even before the condition of seven years of work. The cunning he used shows that he wanted not so much to do justice to his eldest daughter as to acquire a cheap worker for his son-in-law for another seven years. End this week. Although the composition of the words of this place in the Hebrew text is mutual, however, there is no doubt that this week is not the week of Rachel, that is, the second seven years of work; but the week of Leah, that is, seven days, which, according to ancient custom, constituted the holiday of marriage (Judges 14:12). This explanation is justified by the following words: Jacob did so, etc. (Gen.29:28), for the second seven years of work did not precede, but followed the second marriage (Gen.29:30). In Laban one can see the experience of the note that those who want to get rich fall into temptation and into a snare (1 Tim. 6:9). For self-interest, he resorts to deception; introduces his son-in-law into polygamy and incest and makes his daughters one concubine to the other. Jacob did just that. What Laban suggests, Jacob does, but the latter is more excusable than the former. For, firstly, the marriage with Leah was illegal, as if concluded without the will of the spouse, and could be considered invalid; on the contrary, Jacob legally demanded marriage with Rachel, which had long been agreed upon; The fact that the marriage with Leah was not dissolved cannot be attributed to his intemperance, but to patience and generosity. Secondly, Jacob was under the necessity of obeying Laban, with whom he had only refuge. However, one cannot help but notice that Jacob’s confusion was multiplied by his own passion - love for Rachel (Gen. 29:30). The Fruits of Jacob's Two Marriages 31. The Lord saw that Leah was hated, and opened her womb, but Rachel was barren. 32. Leah conceived and gave birth to a son, and named him Reuben, because, she said, the Lord has looked upon me poor, now my husband will love me. 33. And she conceived again and gave birth to a son, and said: The Lord heard that I was hated, and gave me this too. Therefore she called his name Simeon. 34. And she conceived again and gave birth to a son, and said: Now my husband will cleave to me, for I have bare him three sons. From this he was called Levi. 35. Finally, she conceived and gave birth to a son, and said: Now I will praise the Lord. Therefore she called his name Judas. And she stopped giving birth. XXX. 1. Rachel saw that she would not bear Jacob; and Rachel was jealous of her sister, and said to Jacob, Give me children; and if not, then I will die. 2. Then Jacob became angry with Rachel and said, “Am I really in place of God, who has not given you the fruit of the womb?” 3. But she said, “Here is my maid Bilhah, come in to her; let her give birth in my lap, and I will have children from her. 4. And so she gave him Balla, her maid, to wife; and Jacob went in to her. 5. Bilhah conceived and bore Jacob a son. 6. At this Rachel said: God judged me, and heard my voice, and gave me a son, and therefore she called his name Dan. 7. Bilhah, Rachel's maid, conceived again, and bore Jacob another son. 8. Then Rachel said: I fought with my sister in a Divine struggle and prevailed; therefore she called his name Naphtali. 9. Leah saw that she had ceased to give birth, and taking her maidservant Zilpah, she gave her to Jacob as a wife. 10 And Zilpah the servant of Leah bare Jacob. 11. At this Leah said: lucky! And she called his name Gad. 12 And Zilpah, Leah's servant, gave birth to another son to Jacob. 13. Then Leah said: This is blessedness for me, for women will consider me blessed. And she called his name Asher. 14. One day during the wheat harvest, Reuben went out into the field and found mandrakes and brought them to his mother Leah. Then Rachel said to Leah: Give me the mandrakes of your son. 15. But she said to her: Is it really not enough for you to take possession of my husband, that you also covet my son’s mandrakes? Rachel answered: good, let him sleep with you this night, for the mandrakes of your son. 16. So, in the evening, when Jacob came from the field, Leah came out to meet him and said: Come in to me, for I bought you with my son’s mandrakes. That's why he slept with her that night. 17 And God heard Leah, and she conceived and bore Jacob a fifth son. 18. And Leah said: God has given me my reward, while I had already given my maidservant to my husband. And she called his name Issachar. 19 And Leah conceived again and bore Jacob a sixth son. 20 Then Leah said, God has given me a wonderful gift; Now my husband will live with me, for I have given birth to him six sons. And she called his name Zebulun. 21. Then she gave birth to a daughter and named her Dina. 22. Finally God remembered Rachel, and God heard her, and opened her womb. 23. She conceived and gave birth to a son, and said; God delivered me from reproach. 24 And she called his name Joseph, saying, The Lord will give me another son also. Hated. That is, less loved (Luke 14:26). Rachel was barren. Rachel is innocent and will have children in due time, but first Jacob had to be cured of his passion. Reuben. This means the son of charity. Simeon. It means hearing. Levi. It means clinging. Judas. It means God-praised. And Rachel was jealous of her sister. Obviously, punishment for Jacob is born from errors: from polygamy and addiction to Rachel - family disagreement. Give me children; and if not, then I will die. Rachel, says Chrysostom (Hom. I. in Genes), in a frenzy of jealousy, uttered words filled with madness. But some find some common sense in these words, setting them out as follows: “Give me children, as Isaac gave them to the barren Rebekah through prayer, or even as Abraham gave them to the barren Sarah through Hagar, otherwise I fear that the struggle with sadness will shorten my days.” Am I instead of God, who did not give you the fruit of the womb? The Jews (see Paraph. Hieros. in Genes. Gen. 30:2) note that God keeps three keys, which he will not give to any Angel, below the Seraphim: a) life or birth (1 Samuel 2:5–6; Ps. 112:9, 127:3), b) rain or fertility (Deut. 28:12) and c) the tomb or resurrection ( Ezek.37:12–13). Some add a fourth key of nutrition (Ps. 144:15–16). A reverent and comforting teaching, which places in the hand of God himself the beginning, continuation, and completion of human existence. Let her give birth on my lap. It seems that this signifies the rite of adoption. God judged me. That is, God himself justified Rachel’s complaint about childlessness. Dan. It means court or judging. I fought with my sister in a Divine struggle and prevailed. The kind of interpretation of these words is presented in his translation by Onkelos: God accepted my prayer when I prayed in my prayer that I would have a son, just like my sister. One can also believe that the struggle of the sisters is that Leah strongly ascended to Jacob’s bed, and Rachel strongly received children from him through adoption. Divine struggle is a struggle with the help of God. Naphtali. So the fight is mine. Lucky! This concept was found in the word בגד by seventy interpreters, the interpreter of Syria, Onkelos, Jonathan, and Flavius. The newest ones find in the name Gad the meaning of happiness in Arabic. However, Jacob in the last blessing of his sons (Gen. 49:19) makes an adaptation to the name Gad with the name גדוד, which means host. Therefore, Leah’s exclamation בגד can be signified in the host, or גד בא the host came, which depicts the joy of many children. Asir. It means bliss. Mandragoras. All the ancients took the word דודאים in this meaning. The opinion of Aristotle (De generat. anim. L. II) is worthy of note that mandrake contributes to the fertility of women. This gives rise to a conjecture: was it not this very opinion that prompted Rachel to covet the mandrakes? Is it really not enough for you to take possession of my husband, that you also covet my son’s mandrakes? Jealousy leads Leah into a disorder of feelings. She is upset over an insignificant thing and meanwhile, in a rather indecent way, she reveals the long-hidden cause of her upset. God gave me my reward, while I gave my maidservant to my husband. That is, “for the fact that I acquired the right to a spouse with payment, God paid me with a son; and this mercy of God is all the more obvious because I, not hoping to give birth anymore, have already given my maid to my husband in order to multiply children through her.” Issachar. So there is retribution. A wonderful gift. Like a new vein in the renewal of a marital union weakened by disagreements. From now on, my husband will live with me. That is, he will be treated more often than with Rachel (Gen. 30:20). Zebulun. This means cohabitation. Dina. Perhaps Jacob had more than one daughter, but this one is mentioned because there is a special legend about her (Gen. 34). God delivered me from criticism. The criticism was barrenness (Isa. 4:1; Luke 1:25), because childbearing was considered an obvious blessing of God (Deut. 7:14) and because during the Old Testament, in every pious and blessed wife of God’s chosen tribe, the promised seed of the woman, Christ, could be assumed; but in a barren place it is impossible. Joseph. It means adding. XXX. 25. After Rachel gave birth to Joseph, Jacob said to Laban: Let me go, I will go to my place and to my land; 26 Give me my wives and my children for whom I served you, and I will go; for you know how much I have served you. 27 But Laban said to him: If only I had found grace in your sight! I experienced that through you the Lord blessed me. 28. And he said: Set your own reward from me, and I will give it to you. 29. At this (Jacob) said to him: You know how long I served you and how many livestock you have with me. 30. You had little before me, but now you have much; The Lord has blessed you since my entry; When will I do something for my home? 31. Laban said, “What will I give you?” Jacob answered: do not give me anything, if only you do to me what I say; then I will stay and shepherd and take care of your livestock. 32. Now I will go through all your livestock, and I will separate from them every spotted and spotted animal, every black beast from the sheep, and also from the goats that are spotted and spotted. After this, let such cattle go to me as a reward. 33. Thus, my justice itself will speak for me in the next time before your face, for you can come and see my reward. Whatever I have from goats that is not speckled or spotted, or from sheep that is not black, let it be considered stolen. 34. At this Laban said: Well, I am glad that it should be as you said. 35. And he separated the same day the spotted and spotted goats, and all the spotted and spotted goats, all that had some white ones, and all the black sheep, and gave them into the hands of his sons; 36. And he encamped three days' journey from Jacob. Jacob began to feed Laban's other livestock. 37. Then Jacob took fresh twigs of styrax, almond and sycamore and made a white cut on their bark, stripping it down to white wood; 38. And he placed the cut rods in front of the cattle in the watering wells, where the cattle came to drink, and where, when they came to drink, they conceived. 39. And the cattle conceived at the twigs, and the cattle were born mottled, and speckled, and spotted. 40. Jacob separated such rams, and arranged the cattle so that they were speckled and all black in the eyes of the white cattle, but he kept his own herds separately and did not place them together with Laban’s cattle. 41. Every time a strong cattle conceived, Jacob placed rods in stocks before the eyes of the cattle, so that they would conceive at the rods; 42. And when the cattle were weak, then he did not believe. Thus, the weak cattle went to Laban, and the strong ones to Jacob. 43. And he became very, very rich, so that he had many cattle, and maidservants, and male servants, and camels, and donkeys. You know how much I served you. Jacob reminds Laban that the agreed time has been fulfilled; and maybe in a modest way he wants to give him the idea that he deserves from him some help on the way. When will I do something for my home? That is, “when will I acquire the property needed for such a large family?” Care is necessary, for Jacob was already 90 years old from birth, eleven sons and had nothing. I will now go around all the cattle and so on. From this proposal of Jacob it is not quite clear what the reward he demanded should have been, but this requirement is explained in the continuation of the narrative about his fulfillment, where it is said that at first all the herds were sorted by color, and only white cattle were left in the hands of Jacob (Gen. 30:35-36), and that then they were born for the most part of the color that was assigned as a reward to Jacob (Gen. 31:8). From this it is clear that the reward Jacob demanded the first time was to consist of goats speckled and spotted, goats speckled and spotted, and black sheep; but not in those that were already in Laban’s flocks, but only in those that could be born from whites. All white cattle and black goats, of which the wave was the most respected and valued (Ezek.27:18; Song 1:4), were given to Laban. Jacob wanted to have what God was pleased to bestow upon him. Thus, my justice and so on. That is, “sorting cattle by color will leave no room for doubts and suspicions. Here it will be impossible to take too much or choose the best instead of the worst. Looking at the color of my cattle, you will immediately see that I have not stolen anything from you; and if these cattle multiply, you will see the protection of Providence for my justice. To this end, I agree to give away everything that is found in my cattle of a color not assigned to me, even if it was born exactly from my cattle, as if it were stolen.” Thus, Jacob appoints for himself cattle of different colors, which will be born from a white one, but if then a white one is born from a multicolored one, this one undertakes to return it to Laban. Okay, I'm glad and so on. Laban not only agrees to Jacob's proposal, but with a special expression of desire to see it in action; his greed is pleased that Jacob chose for himself a method of reward that apparently promises so little. The cattle are strong. This means the word המקשרות, according to the most accepted opinion of Kimkhia, from the word קשר to bind. Cattle are stronger in the fall and weaker in the spring. And he became very, very rich and so on. In the manner in which Jacob acquires and increases his reward and becomes rich, St. the narrative distinguishes between four main actions. Firstly, through the speckled rods he receives from the white cattle multi-colored (Gen. 30:39). Secondly, the multi-colored cattle thus obtained are separated from the white ones, so that at the time of conception the multi-colored ones, if possible, would be in the eyes of the white ones, but the white ones would not be in the eyes of the multi-colored ones, so that even more so the multi-colored ones could be born from the white ones, but not vice versa (Gen. 30:40). Thirdly, he tries to transform white cattle into multi-colored ones in the strongest and best part of the herd (Gen. 30:41–42). Finally, without a doubt, by selling surplus cattle or waves, he acquires slaves and slaves, camels and donkeys. These expressions without contradiction show the great art in Jacob, but do they all correspond to the rules of honesty and loyalty of a hireling to a householder? Another question can contribute to the resolution of this question: was the transformation of white cattle into multi-colored ones an invention of Jacob and a work of nature, or a consequence of inspiration and a gift from God? The fathers of the Greek Church, like Chrysostom (In Genes. Hom. LVII) and Theodoret (In Genes. Quaest. LXXXIX), consider the rebirth of Laban's flocks to be a miraculous effect, but Westerners, like Augustine (In Genes. Quaest. XCIII), try to explain it from the laws of nature. In fact, there are animals whose color varies according to the difference in the dominant color in nature, according to the season or climate: those living in less bright places have less bright colors; Those who move away from people, following the uniformity of the nature surrounding them, constantly retain the color of their family, and those who are between people often change it, just as everything around people often changes its appearance. From this it is clear that objects that most vividly capture the imagination of animals have an influence on their external appearance, which influence is revealed especially at their birth. The ancients not only noticed this play of nature, but also knew how to control it 39. However, as for Jacob, whether he knew this art naturally or not, there is no doubt that he received an inspiration to use it in a dream, which is mentioned in his story below (Gen. 31: 11-13). In the Samaritan Bible it is also described just before the legend about the rebirth of the herds (Gen. 30:36–37). How soon to accept that Jacob’s behavior as Laban’s hired servant was not the result of his own cunning, but of an inspiration from God, to whose protection he entrusted his justice, then everything that in his actions might seem reprehensible takes on an immaculate appearance. God instructs him or, at least, allows him, due to the lack of other judgment, to do justice to himself with his own art and through him punishes Laban’s selfishness. For this one forced Jacob to work for seven years completely fruitlessly, since Leah was not the agreed upon reward; appropriated the entire fruit of his fourteen years of work, which privately belonged to his daughters as their vein and inheritance; and finally agreed to this kind of reward for Jacob, which, in the natural course of things, he himself found unrealistic (Gen. 30:34). XXXI. 1. And he heard the words of the sons of Laban, who said: Jacob took possession of all that our father had, and from our father's property he made all this wealth. 2. Jacob saw that Laban was no longer looking at him the same way as he had yesterday and the day before. 3. And the Lord said to Jacob: Return to the land of your fathers and to your homeland; and I will be with you. 4. Then Jacob sent and called Rachel and Leah into the field to his flock 5. And said to them: I see that your father does not look at me as he did yesterday and the day before. But the God of my father is with me. 6. You yourself know that I served your father with all my might. 7. But your father deceived me and changed my reward ten times. But God did not allow him to harm me. 8. Will he say: the spotted cattle will be your reward; Cattle are born all speckled. Will he say: the motley one will be your reward; Cattle are born all colorful. 9. And God took away your father’s flock and gave it to me. 10. Once, at a time when cattle conceive, I looked up in a dream and saw motley goats, with specks and spots, climbing on the cattle. 11. Then the Angel of God said to me in a dream: Jacob! I said: here I am. 12. He said, Lift up your eyes and see: all the goats that ride on the cattle are speckled, speckled, and spotted, for I see everything that Laban is doing to you. 13. I am the God of Bethel, where you built a monument and where you made a vow to Me. Now arise, leave this land and return to the land of your birth (and I will be with you). 14. Rachel and Leah answered him, “Do we already have a share or inheritance in our father’s house?” 15. Doesn’t he consider us to be strangers? For he sold us and took our price for himself. 16. All the wealth that God took from our father rightfully belongs to us and our children. So do everything that God has commanded you. 17 Then Jacob arose and set his children and his wives on camels; 18. And he took with him all his livestock and all his wealth that he had acquired, his own cattle that he had acquired in Padan-Aram; and he set out on his way to Isaac his father in the land of Canaan. 19 And as Laban went to shear his cattle, Rachel stole the idols that her father had. 20. And Jacob hid himself from the insight of Laban the Syrian, because he did not let him know that he was leaving, 21. So he fled with all that he had, and, getting up, crossed the river and made his way straight to Mount Gilead. The writer notes three circumstances that prompted Jacob to immediately return to his homeland: the envy of Laban’s sons, his own coldness, and God’s command. Yesterday and the third day. That is, before. God of my father. By this name, Jacob adapts to the way of thinking of Leah and Rachel, who used to see the gods of the fathers in the father’s house; or, more likely, indicates an ancestral promise. With me. Precipitates despondency and fear in weak women after he has revealed to them that he is being deprived of his last human help. And what true peace, what security, not just to believe in God and trust in Him, but to have Him with you, of which Jacob, after the promise (Gen. 28:15, 31:3), of course, was convinced by sensation! Will he say: cattle that are speckled, etc. It can be seen that Laban, seeing a very large number of multi-colored cattle, provided Jacob with only a certain kind of motley variety from this section. Considering how the type of reward assigned to Jacob changed, it was necessary that the art with which he achieved it and multiplied it also changed. But St. The description, having shown us one example of this kind and the participation of God’s Providence in this matter, is silent about the rest. Angel of God. Either a created Angel, in whose person God Himself spoke, or, more likely, an uncreated Angel, that is, the Son of God, the same one who in the legend of the vision of the ladder is called Lord, and in the blessing of Ephraim and Manasseh the Angel of the Deliverer; for here too He calls Himself God (Gen. 31:13). Lift up your eyes and look, etc. According to previous words, Jacob had already seen this. So, here either the order of the story deviates from the order of time; or the voice of God inspires Jacob to carefully examine what he sees. It is likely that the vision represented a picture of everything that Jacob then put into action to transform the color of the flocks. For I see what Laban is doing to you. It is obvious from everything that the speech is not complete and that the thought is omitted: take advantage of what you see, and, having put this into action, obtain for yourself the reward withheld from you 40. This is how Jacob himself interpreted the dream (Gen. 31:8–9). I am the God of Bethel. By this name God repeats and confirms the promise given to Jacob at Bethel. Now stand up and so on. This command, as it seems, was given and its fulfillment began even before the agreement with Laban about the reward (Gen. 30:25). But this agreement kept Jacob from returning to his fatherland until a new command from God (Gen. 31:3). He took our price for himself. The price that Jacob's fourteen-year work would have cost, according to the condition, serving instead of veins, if not all, then more often should have been turned in favor of Leah and Rachel. Rachel stole the idols. In Hebrew תרפים teraphim. Seventy interpreters translate this word very differently: such as ϰενοταφια (1 Sam. 19:13), δηλοι (Hos. 3:4), αποφϑεγγομενοι (Zech. 10:2), and sometimes they retain the Hebrew (Judges 17:5, 18:14, next). Two of these expressions correspond to the production of the word teraphim from the Syriac תרף to inquire and the use of teraphim for divination (Ezek. 21:21). In essence, things, teraphim, as is known from Holy Scripture, are human images, sometimes incomplete or reduced, which, probably, from household monuments became household gods. Rachel’s theft cannot be explained either by her own superstition, since she did not respect the stolen idols (Gen. 31:34), below by simply opposing Laban’s superstition, for for this Rachel could destroy them or hide them in an empty place, without exposing herself to the danger of a search. One can attribute to her a special intention: to shake the courage and all the hopes of Laban at their very foundation, so that, deprived of his gods, he would be all the more afraid to irritate the God of Jacob; and use under the righteous protection of this God (Gen. 31:16) as a testimony of fidelity to one’s spouse and in return (Gen. 31:14–15) what was most important and, perhaps, most precious in the father’s house. Jacob hid himself from the insight of Laban the Syrian. It is significant that the name of the Syrian was added to the name of Laban, for the Syrians from ancient times were revered as the most cunning people 41. So, Moses wanted to make it clear that Jacob had once again lived up to his name by outwitting the cunning one. To Mount Gilead. The name of the mountain is used here as a preliminary. Its origin will appear below. 22 On the third day they told Laban that Jacob had run away. 23 Therefore he took his kinsmen with him and pursued him a way of seven days, and overtook him on Mount Gilead. 24. But God came to Laban the Syrian in a dream at night and said to him: Beware, do not speak against Jacob, neither bad nor good. 25. So when Laban overtook Jacob, and when Jacob pitched his tent on the mountain, and Laban also on Mount Gilead, 26. then Laban said to Jacob, “What have you done?” Why did you hide from me and take away my daughters, as if taken captive by weapons? 27. Why did you run away secretly and hide from me and not tell me? I would send you away with joy and songs, with a tympanum and a harp. 28. You did not even allow me to kiss my grandchildren and my daughters. It was unwise what you did. 29. There is a strength in my hand to do you harm; but the God of your father spoke to me yesterday and said: Beware, do not speak against Jacob, either bad or good. 30. But even if you had already left, because you impatiently wanted to be in your father’s house, why did you steal my gods? 31. Jacob answered Laban, “I went away because I was afraid; for I said within myself: Thou wouldst not have taken thy daughters from me. 32. But if you find your gods with anyone, let him not live. In front of our relatives, recognize what is mine in what I have, and take it for yourself. But Jacob did not know that Rachel had stolen them. 33 So Laban went to Jacob's tent, and to Leah's tent, and to the tent of the two handmaids; but didn't find anything. And Lee left the tent and entered Rachel's tent. 34 Meanwhile Rachel took the idols, and put them under the camel's saddle, and sat on them. And Laban searched the whole tent, but did not find it. 35. She said to her father: Let not my lord be angry, seeing that I cannot stand before you; for I have an ordinary feminine. So he searched but did not find the idols. 36. Then Jacob became angry and entered into an argument with Laban. And Jacob began to speak and said to Laban: What is my guilt, what is my sin, that you persecute me? 37. You examined all my things; What did you find out of all the things in your house? Place it here before your relatives and before my relatives, let them judge both of us. 38. I have been with you for twenty years: your sheep and your goats have not thrown out; I have not eaten the rams of your flock. 39. I did not bring you what was torn to pieces by a beast; that was my problem; You exacted from me whether something was lost during the day or at night. 40. I languished with heat during the day, and with cold at night; and sleep fled from my eyes. 41. These are my twenty years in your house. I served you fourteen years for your two daughters and six years for your livestock; and you changed my reward ten times. 42. If the God of my father, the God of Abraham and the Fear of Isaac had not been with me, you would now have sent me away empty-handed. God has seen my trouble and the labor of my hands; and stood up for me yesterday. 43. Laban answered Jacob, “Daughters, my daughters, children, my children; the cattle, the cattle are mine, and everything you see is mine; What will I do now with my daughters and with the children who are born to them? 44. So now let us make a covenant, you and I, and this will be a testimony between you and me. (At this Jacob said to him: behold, there is no one with us; look, God is a witness between me and you). 45. And Jacob took a stone and set it up as a pillar. 46. ​​And Jacob said to his brothers, Gather up stones. They gathered stones and made a hill; and they ate there on the hill. 47. And Laban called him Jegar-Sagadutha; and Jacob called it Gilead. 48. For Laban said: This hill is a witness between me and you of this day; therefore Jacob called its name Gilead; 49. also Mitzphah, because Laban said: May the Lord watch over me and over you; for we will hide from each other. 50. If you do evil to my daughters, or if you take wives in addition to my daughters - there is no man between us - look, God is a witness between me and you. 51. And Laban said to Jacob, “Here is the hill and here is the pillar that I have placed between you and me!” 52. This hill is a witness, and this pillar is a witness, that neither I will cross this hill to you, nor you will cross this hill and this pillar to me with evil intentions. 53. Let the God of Abraham and the God of Nahor judge us; God of their father. Then Jacob swore by the Fear of his father Isaac; 54. And Jacob sacrificed on the mountain and called his brothers to eat bread; and they ate bread and spent the night on the mountain. 55. Rising in the morning, Laban kissed his grandchildren and his daughters and blessed them, then he went and returned to his place. God came to Laban the Syrian in a dream at night. The revelation made to Laban, taken in relation to Jacob, provides proof that God always finds means for the safety of the righteous and does not hesitate to intercede for them even from the unworthy. What is considered in relation to Laban himself, who combined idolatry with the knowledge of the true God, serves as a lesson so that those who have visions should not consider them a sure sign of their spiritual purity, but humbly accept them as a gift that should be turned into serving God. Do not speak in spite of Jacob, neither bad nor good. That is, do not try to win him back either with caresses or threats. What have you done? and so on. The confusion and tension of this speech express irascibility. With songs. Of course, this is how ceremonial farewells were performed, as well as solemn meetings (1 Samuel 18:7). With tympanum. In Hebrew תוף tof, a name imitating the sound of a tympanum. Women used this instrument, accompanying the sounds with rejoicing or dancing (Exodus 15:20; 1 Chronicles 18:6; Jeremiah 31:4). With harp כנור. This instrument is described by Josephus (Antiq. L. VII. p. 10). η ϰιννυϱα δεϰα χοϱδαις εξημμενη τυπτεται πληϰτϱω. Why did you steal my gods? With this complaint, Laban seems to intend to depict the absurdity of idolatry; for what kind of gods are these who can be stolen and, for the violence they have suffered, must expect justice from their worshiper, instead of protecting him himself? In order to understand how this absurdity was not noticed, it should be noted that subtle worshipers of idols ascribed deity to them not by nature, but by the participation of the invisible Divinity, which, as they thought, was united with them through dedication 42. Jacob said in response to Laban, etc. Not indignant at Laban’s anger and the resulting confusion of speech, Jacob finds two accusations in her - flight and theft, and responds to the first by revealing the reason for his flight (Gen. 31:31), and to the second by suggesting a search (Gen. 31:32). May he not be alive. Jacob pronounces this definition according to the right of the head of the family (Gen. 38:24). Or, perhaps, as the rabbis think, the words let him not live do not contain the definition of death, but only a curse. The God of My Father, the God of Abraham and the Fear of Isaac. The fear of Isaac is the God whom Isaac serves and who, according to Isaiah, should be our fear and trembling (Isa. 8:12–13). The difference between the two names God of Abraham and Fear of Isaac can be explained by the fact that Abraham had already inalienably acquired his God, uniting with Him in eternity; and Isaac, while still in the world, had to work out his salvation, like others, with fear and trembling (Phil. 2:12). And this will be a testimony between you and me. That is, let the rituals of this covenant be an immutable sign of our peace. For, according to the nature of the Hebrew language, testimony is called not only an indirect, but also a direct expression of the truth. Thus, the revelations and laws of God are signified by the name of the testimonies or testimonies of God (Ps. 49:7, 119:14). Yegar-Sagadufa. Syrian-Chaldean name. This means the hill of evidence. Gilead or Galed. Jewish name. So the hill is a witness. Mitzphah comes from the Hebrew word צפה tzafa, which means the action of a guard posted on high to observe what is happening in the surrounding area and prevent accidents (Is. 21: 6, 11). In the likeness of this, the name of watchers or guards is attributed to the prophets (Is. 56:10; Ezek. 3:17) and the action of watchers to God, as the all-seeing Provider and Judge (Ps. 66:7; Prov. 15:3). The name Mitzpah, pronounced seventy, Mizpah or Maspah, went after the city of the tribe of Gad (Josh. 11:3, 8, 13:26; Judg. 11:11, 29), and the name Gilead - to the whole country (Judg. 10:17). If you treat my daughters badly, or if you take wives besides my daughters. Interrupted, by the nature of the tongue, the speech of belittlement or exorcism (Gen. 21:23). Let the God of Abraham and the God of Nahor judge us; God of their father. It is noticeable that Laban distinguishes the God of Nahor from the God of Abraham; for Jacob does not swear by the same oath, but by his own special one. It is also known from another place in Holy Scripture (Joshua 24:2) that in the house of Terah and Nahor there was service to other gods. Did Laban not understand by the names of the God of Abraham and the God of Nahor two special deities or angels of two houses, and by the name of the God of their father the one supreme God? It is difficult to imagine that a rude pagan had a revelation from the true God, and Laban had it. Sacrifice. This sacrifice was one of gratitude for deliverance from danger and the acquisition of peace. Such a sacrifice was accompanied by a sacred feast, to which relatives and friends were invited (1 Samuel 9:12). XXXII. 1. And Jacob continued on his way. And the Angels of God met him. 2. When Jacob saw them, he said, “This is the army of God; and he called the name of that place Mahanaim. The Jewish interpreter (Salomon Larchi) says that the Angels Jacob saw were the Guardian Angels of the Chaldean country, who escorted him unharmed to the limits of their region, and the Guardian Angels of the land of Canaan, who seemed to receive him from them for their protection. Christian interpreters, without entering into a study of the order of the Angels, talk about the intention of their embassy and believe that their appearance foreshadowed Jacob’s safe return to the land of Canaan, just as the vision of a ladder and Angels previously foreshadowed a God-protected journey. In fact, approaching the land of Canaan, he began to fear Esau, who had been seeking his death for so long and, according to his father’s very prophecy, condemned to live by the sword. So, it was very timely that the Angels appeared in the form of a militia accompanying or encamped army, as a sign that the unarmed on earth was protected by heavenly forces. It seems that this very phenomenon was described and explained by David (Ps. 33:8). Mahanaim, according to the most precise definition, means two militias or a pure militia. The Jews call a host (מחנה) both a traveling host with everything belonging to it, and a warlike host stationed in place (Gen. 33:7-8; Exod. 14:20). As for the Angels, it is likely that their militia had the image of an army protecting Jacob. As for the name of the two militias, some attribute it only to the Angels, since they appeared in two separate hosts; and some think that the two militias mean the militia of Angels and the militia of Jacob. The name Mahanaim, or Manaim, later became the name of the city (Josh. 21:38; 2 Sam. 2:8). 3. Then Jacob sent messengers before him to his brother Esau in the land of Seir, in the region of Edom 4. And he gave them command, saying: Tell my lord Esau, this is what your servant Jacob says: I lived with Laban and have lived until now; 5. And I have oxen and donkeys and flocks and male and female servants; and I sent to tell my master about myself, that I might find favor in your sight. 6. The messengers returned to Jacob and said, “We went to your brother Esau; he is coming towards you and with him four hundred people. 7. Then Jacob was very afraid and was in difficulty; and therefore he divided the people who were with him, and the flocks and herds, and the camels, into two armies, 8. saying: if Esau attacks one army and beats it, then the rest of the army may escape. 9. And Jacob said: The God of my father Abraham and the God of my father Isaac, the Lord, who said to me: Return to your land, to your homeland, and I will do good to you. 10. I pray before all Your mercies and before all the truth that You have created for Your servant; For I crossed this Jordan with my staff, and now I have two armies. 11. Deliver me from the hand of my brother, from the hand of Esau; for I am afraid that when he comes, he will kill the mother and the children. 12. For You said: By doing good I will prosper you and give you offspring like the sand of the sea, which you cannot count for multitude. 13. And Jacob slept there the next night. And he took from what he had in hand as a gift to Esau his brother, 14. two hundred goats, twenty male goats, two hundred sheep, twenty rams, 15. thirty milch camels with their young, forty cows, ten oxen, twenty she-donkeys, ten donkeys 16. and he gave each herd separately into the hands of his servants and said to his servants, “Come before me and leave a distance from herd to herd.” 17. And he gave orders to the first, saying: When my brother Esau meets you and asks you, saying: Whose are you? and where are you going? and whose is this in front of you? 18. Then say: this is your servant Jacob, this is the gift sent to my master Esau, behold, he himself is behind us. 19. He ordered the second and the third and all who followed the flocks to do the same, saying, “Say these words to Esau when you see him.” 20. And say, Behold, thy servant Jacob is behind us. For he said within himself: I will please his face with the gifts that will go before me, and then I will see his face; maybe he will accept my face. 21. Thus the gifts went before him; and he slept that night in his camp. 22. And he arose that night, and took his two wives, and his two handmaidens, and his eleven sons, and crossed the ford of Jabbok; 23. And when he had taken them and sent them across the stream, he also carried everything that he had. Jacob sent messengers ahead of him. He sends envoys before he has even crossed the Jordan, in order to show respect for Esau and so that, having learned his disposition in good time, he can anticipate an unexpected danger. I have oxen and so on. By announcing to Esau about his wealth, Jacob lets him know that he did not come to argue with him about the inheritance. And I was in trouble. That is, the danger seemed inevitable: since it was dangerous both to trust Esau, whose meeting had a formidable appearance due to the large crowd, and also to show him distrust, which could irritate him again. The rest of the militia can escape. Jacob hopes for the salvation or deliverance of the second army either because by cutting off the first the vengeance of Esau can be satisfied; or because in case of an accidental attack on the first, the second will have time to escape. God of my father Abraham, etc. Jacob's prayer begins with words that serve as an indication of previous revelations and promises given to him (Gen. 28:13, 31:3, 13). Therefore, in his prayerful invocation there is also this feeling of hope: “You, Lord, who promised me a safe journey under your roof and a return to the land of birth, You Yourself grant me the right to unite my will with Your will and ask You for what You have provided for me.” Souls devoted to God do not ask for what they themselves desire, but what they know is pleasing to God. I am small in comparison with all the favors and so on. According to the current way of explanation: “You are so great in mercy in your promises and faithfulness in their fulfillment that I find myself unworthy before You, small, insignificant, I barely notice myself, I am lost in Your greatness.” So that when he comes, he does not kill the mother after the children, a kind of proverb that depicts the most severe bloodshed (Hos. 10:14). For the one who kills parents, forcing them to first see the suffering of their children, firstly, offends the most sacred feeling of love that unites parents and children, and secondly, exterminates the whole race. An example of such inhumanity can be seen in the history of the Maccabees (2 Macc. 7). The Law of Moses prohibits such cruelty even in relation to the dumb (Deut. 22:6-7). Based on this consideration, one can judge how Jacob thought about Esau and what fear he was in. I will please his face with gifts and so on. Jacob knew that excited anger is tamed by humility, gifts and slowness, and he used all these means to win the heart of Esau (Proverbs 21:14). Jabbok. The stream, which was the northern limit of the land of Ammon (Num. 21:24; Deut. 2:37, Deut. 3). XXXII. 24. And Jacob was left alone. Then someone fought with him until the dawn rose; 25. And when he saw that he could not prevail, he touched the frame of his whip, so that Jacob’s frame was damaged during the struggle with him. 26. Then he said: Let me go, for the dawn has risen. Jacob answered: I will not let you in unless you bless me. 27. Then he asked him: What is your name? He answered: Jacob. 28. He said: From now on your name will not be Jacob, but Israel; for you have wrestled with God; therefore, even if you fight with people, you will overcome. 29. Jacob also asked, saying: Tell me Your name. But he said: Why do you ask about My name? And he blessed him there, 30. And Jacob called the name of the place Penuel; for, he said, I saw God face to face, and my soul was saved, 31. Coming out of Penuel, he saw the rising sun; and he limped with his whip. 32. Because of this, even to this day, the children of Israel do not eat the sinew that is in the stegna, because the one who fought touched the sinew in Jacob's stegna. And Jacob was left alone. Either in order for the latter to appear before the face of Esau, or for prayer. Then someone fought with him and so on. Some consider this action of struggle only to be Jacob’s dream, since it seems incredible that he, being alone at night, took on an unknown person with his muscles, and not with a sword or bow; since he was no longer at the age of bodily strength, he was about a hundred years old from birth; since Moses does not show what the struggle would serve; and, finally, since the struggle of a person with an Angel seems strange, especially when the Angels were sent to protect this person, and not to attack him. But these perplexities are either insignificant in themselves, or can be the opposite of a dream as well as a real event. Moses describes not a dream, but an event; and the comparison made by some of this story with the story of marriage (Hos. 1:2) does not serve anything, because in this latter case they turn the event into a dream with no more thoroughness. The person who fought with Jacob is given names: husband (someone), God, Angel (Gen. 32:24, 28, 30; Hos. 12:3–4). Some of the ancients are found or think to be found under these names (Pros. in h. I) an evil spirit clothed with the image of Esau - an absurdity that is easily exposed from the names of the opponent and the request for blessings from him; R. Salomon – Guardian Angel of Esau; Origen - Angel who helped Jacob in the fight against the evil spirit (L. III). The writer of some ancient Jewish book, cited by Origen (Tom. I. in hom. II. in Num.), - the Angel Uriel, who argued with the Angel Israel who entered Jacob in order to unite himself with the person of this patriarch; Augustine (De civ. Dei, L XVI, p. 39. et Quaest. in Gen. CIV) - Angel, as in general in the visions of the Old Testament; Justin (Dial. cum Triph.), Clement (Paedag. L. I), Tertullian (Contra Praxeam), Athanasius (De Trin. L. IV, et V), Chrysostom (rat. Cont. Arian. III), Hilary (in Act. Apost, p. VII), Theodoret (in Gen. Quaest. XCII) - the Son of God. This last opinion is confirmed by the fact that the face of the Son of God is one, in which the name of the Angel is most appropriately combined with the name of God (Mal. 3:1). It is in vain to suggest that taking on the human form to fight with man is humiliating for the Divine: The Wisdom of God is not humiliated when it itself confesses that it once played on the earthly circle, and its amusements were with the sons of men (Proverbs 8:31). The concept of the state of humiliation in the incarnation of the Son of God (Phil. 2:7) also does not exclude His preliminary appearances in the form of man, which relate to the incarnation in predestination. How it could happen that God in the form of a man entered into a struggle with man, this can be explained from ancient Eastern customs, since God, in order to talk more intelligibly with man, condescends to apply to his customs. It is noticeable that wrestling in the east, like later among the Greeks, was used as a friendly exercise to test and exercise bodily strength (Gen. 43:18). It was also common to have figurative (symbolic) actions that were combined with words to express thoughts and feelings, so that actions imparted power to words, and words imparted clarity to actions (1 Kings 22:11; 2 Kings 13:18; Jer. 27:2, 3, 7; Ezek. 4:5). Thus, the action of struggle is used in order to give greater weight and strength to the words of the promise: if you fight with people you will overcome. The struggle of God, apparently, had to take place in the spirit, but the struggle of Jacob, accompanied by limping, seems to be a bodily action. In order to mutually agree on these concepts, we must recognize the beginning of action in the spirit, and the consequence in the body. He saw that he was not overcome. These words describe the state of the opponent as it was presented to Jacob. The one who appeared showed that he could not overcome Jacob, in order through this to give the struggle the meaning that was intended in it. Touched the composition of his stitch and so on. This is for this: so that Jacob recognizes the struggle not for a dream and a ghost, but for a true appearance and action; so that he recognizes the Almighty in his opponent; so that he would attribute invincibility not to his own strength, but to the help from above; in order to leave a monument to this merciful battle in limping. Let me go, for the dawn has risen. These words can be expressed in different ways: “Leave me: I want to be felt, but invisible”; “Leave me, for the dawn calls you to your army and to continue your journey”; “Leave me, so that when the day comes, you will not find the unworthy or weak a vision that is not sufficient for them.” I won't let you in if you don't bless me. Perhaps, according to the custom of wrestling, the winner’s reward was a blessing, or, more likely, Jacob began to ask for a blessing because he had already partially recognized his opponent and took on him with all the strength of faith. Why does Hosea say that Jacob, after he wrestled with God in his fortress, and fought against the Angel, and prevailed, cried and begged him (Hos. 12:3-4). Israel. This name means God-fighter. You fought with God and so on. Now both the intention and the sign of the Divine struggle are revealed. She was supposed to inspire Jacob that just as he fought with God, he would overcome men. To struggle with God is the same as, according to the expression of the Apostle, to struggle with God (αγωνιζεσϑαι πϱος τον Θεον) in prayers (Rom. 15:30), to embrace Him with faith and love and by uniting one’s will with His will to attract His gracious power and blessing. To overcome people is to remain unshaken by enmity or slander and to overcome evil with good (Rom. 12:21). Thus, Jacob's mysterious struggle in relation to him in particular is a comforting harbinger of security on the part of Esau; In general, there is an image of prayer in its power. Say Your name. Of course, Jacob hitherto thought that the Divine appeared to him in the person of an Angel; and asked about his name, either in order to later use this name in calling on God, or in order to respond to a blessing, or in order to give the name of the one who appeared to the place of appearance. Why do you ask about My name? You cannot bless Me with a new name as I do you. And he blessed him there. It is possible that a new blessing followed here, from which Jacob recognized the one who had appeared more clearly, but the narrator did not reveal it, since the one who appeared did not want to reveal his name. The revelations of the Old Testament lasted only until dawn; It was still time for the canopy and fortune-telling; it was only necessary through the fog and clouds to receive the light of the approaching Sun of Truth, in anticipation of the illuminating day. Penuel or Phanuel. It means the face of God. Subsequently, Phanuel was a fortified city (Judges 8:8, 17). For I have seen God face to face. According to Eastern custom, few close and very rare people besides them could see the king closely and look him in the face (1 Kings 10:8). From it the expressions should be explained: Angel of the face of God (Is. 63:9); Angels always seeing the face of the heavenly Father (Matthew 18:10), and the present: seeing God face to face. Jacob could hardly actually see the face of the one who appeared, who left at dawn. He glorifies the mercy that God treated him as a neighbor, a friend and, as it were, an equal. And my soul was saved. From the danger of being devoured (devour (ts.-glor.) - to sacrifice, devour, destroy. - Ed.) by the greatness of the presence of God or from the danger from Esau. They don't eat. Not according to the law, but according to custom (Judges 11:39–40). Rituals of this kind were especially necessary when the surest means of conveying events to posterity - writing and printing - were not in use. XXXIII. 1. And Jacob lifted up his eyes and saw Esau coming and four hundred men with him. Then he divided the children between Leah, Rachel and two maidservants. 2. And he put the maidservants and their children in front, Leah and her children behind them, and Rachel and Joseph behind 3. And he went before them and bowed down to the ground seven times, approaching his brother. 4. Esau ran to meet him, embraced him, fell on his neck and kissed him, while both were crying. 5. And lifting up his eyes, he saw the wives and children and asked, “Who is this with you?” Jacob answered: the children whom God has given to your servant. 6. And the maidservants, themselves and their children, came and bowed down. 7. Then Leah and her children came up and bowed down. Finally, Joseph and Rachel came and bowed. 8. He also asked: what do you mean by all this multitude that I met? Jacob answered: that I may find favor in the sight of my lord. 9. At this Esau said, “I have much, my brother; let what is yours remain with you.” 10. But Jacob said: No, do me mercy, if I have found favor in your sight, accept my gift from my hand, for I have seen your face, as if someone had seen the face of God, and you received me graciously. 11. Accept my blessing, which is given to you, because God has given it to me, and I have much. And he forced him; and he took it. 12. Then Esau said, Let us depart and go, and I will go before you. 18. Jacob answered him: My lord sees that my children are young, and my cattle are small and large, with milk: if you drive the day, all the cattle will die. 14. Let my master go especially ahead of his servant; But I will go quietly, as the cattle go, and as the children go, and I will come to my master in Seir. 15. Esau said, “So I will leave with you some of the people who are with me.” Jacob answered: What is this for? if only I could find favor in the sight of my lord. 16 So Esau returned the same day on his way to Seir. And he appointed maidservants and so on. Most of all, Rachel is kept from danger, not only as a beloved, but also as the first, according to Jacob's intention, wife. And he bowed to the ground seven times. By repeated worship, Jacob expresses his humiliation before Esau (1 Sam. 20:41) and thereby assures that he does not covet the benefits of the firstborn (Gen. 25:33). They ask: did Jacob sincerely show respect to Esau, from whom he had previously tried so hard to seize the primacy? Answer: he wanted to receive a strong and effective fatherly blessing, and when he received it, as a spiritual and internal treasure, he could sincerely sacrifice all external benefits and advantages. For I saw your face as one sees the face of God: and you received me graciously. The image of a Deity or Angel in the description of persons can mean either a good and beneficent property (2 Samuel 19:27), or something that arouses reverence and fear (Judges 13:6). Therefore, the words of Jacob can be given a double meaning: “You met me with such a bright gaze, as if some kind of beneficent being from above; you have graciously received me; complete this by accepting my gifts.” Otherwise: “I was so afraid to appear before you, as I would be afraid to look at the face of the Lord, Angel or God; but you have encouraged me with your favor: may our peace be sealed with my gifts.” Accept my blessing. Blessing sometimes means gifts (1 Samuel 25:27, 30:26). I will come to my master in Seir. Of course, Esau invited Jacob to his country, and he, in some way, was obliged to respond to his meeting with a visit. But whether Jacob ever fulfilled his promise or was kept from doing so by any obstacles, Moses is silent. Entering the land of Canaan 17 And Jacob went to Shukoth and built himself a dwelling, and pitched tents for those who belonged to his house. From this the name of the place was given: Syukof. 18. Finally, Jacob, returning from Padan-aram, came in peace to the city of Shechem, which was in the land of Canaan, and encamped against the city. 19 And he bought part of the land on which he pitched his tent from the hand of Emor, the father of Shechem, for a hundred coins. 20 And he built an altar there, and called it The Mighty God, the God of Israel. Housing. Literally from Hebrew - house. But from the condition in which Jacob was, it is incredible that it was a solid and immovable building, which is now usually understood by the name of a house. Belonging to his house. That is, the family, shepherds and other slaves. This is what the word מקנה means here, and not cattle, which in the east are always kept in the open air. Syukof. That means tents. City (Joshua 13:27). From the name Syukof subsequently Scythopolis became. In the world שלם (Gen.34:21) came to the city of Shechem. That is, he arrived safely, undisturbed by the host of Esau; or healthy from an illness received during a struggle with God; or generally healthy and unharmed, he returned to the land of Canaan as he asked God when leaving it. Seventy were transferred: they came to Salim, a city of Sikim. But the city to which Jacob now comes is called Shechem everywhere and Salem nowhere (Gen. 35:4, 37:12). Salem, mentioned by John (John 3:23), lay far from Shechem. For a hundred coins. The word קשיטה kesita is used, besides this, in only two places in St. books (Joshua 24:32; Job 42:11). In the texts of the seventy, Chaldean, Syriac, Arabic, Aquila, Symmachus, Theodotion and Vulgate, the words lamb or lamb correspond to it. The newest contrast this with the fact that in many places St. books where, no doubt, sheep are spoken of, the word kesita is never used; that the writers of the Talmud and almost all Jewish interpreters take it for the name of the coin; that in the time of Jacob the purchase was no longer made by exchange, but by some kind of although imperfectly processed coin (Gen. 23:16, XIII. 25, 47:16); that the gift to Job from the brethren, one lamb each, would have been very meager and incomplete without the male sex; that in Syriac קוסטרא kostro and in Arabic קסטארן kastaron means coiner, and correspond to the word kesita, or this can be derived from the Hebrew קשט truth. And he called him: Mighty God, God of Israel. That is, an altar dedicated to the Almighty God, the God who made Jacob Israel and worshiped by Israel (see the similar name Ex. 17:15). Considering some of the adventures of Jacob in Mesopotamia, Blessed Augustine 43 notes that Holy Scripture would not have gone into such seemingly small details if they had not contained something great and mysterious, in accordance with the general rule of faith revealed by the Apostle Paul, according to which the entire history of the Fathers of the Old Testament is composed of images (1 Cor. 10: 6, 11). The same apostle paves the way for the understanding of the mystery contained in the history of Jacob’s journey, when the three journeys of the Patriarchs Abraham, Isaac and Jacob collectively give one sign - the journey to the heavenly fatherland (Heb. 11: 9-16). The main difference between the wanderings of Abraham and the wanderings of Jacob is that the first begins from the land of Chaldeans and Mesopotamia, and ends in the Promised Land; on the contrary, the latter begins from the promised land, continues in Mesopotamia, but also has as its goal the promised land. So, if the wandering of Abraham marks a procession from the state of nature to the state of grace, from the earthly race to the heavenly birth, from carnal union with the world to spiritual communion with God, then the wandering of Jacob corresponds to the walk of the son of grace among the sons of nature, the spiritual and internal man in the realm of the world and the flesh, where he must necessarily go, without, however, losing sight of the heavenly fatherland. Jacob, threatened by Esau, solitary and poor, comes from the promised land, so that outside it, through tireless labor, he can acquire both the fruits of the promise and security from his irritated brother; In the same way, the man renewed in Christ, who is struggled inwardly by the old man, who wants to maintain his primacy, may go forth into the outward life of labor; By betraying his flesh to constant struggle, he will bring himself to safety from the passions and lusts that war on the soul and threaten it with spiritual death, and through patience he will acquire the treasure of hope. Jacob departs from the land of promise to the old fatherland of his ancestors for a temporary feat, but does not return to it to stay; So, having once sincerely renounced the world, he goes out into it through his activity, but does not return through addiction. Jacob's dream in Bethel, according to the explanation of Gregory the Great (Moral. L. V, p. 22), is an image of the peace given by God, in which the soul, having ceased from the confusion of passions, rests in such a way that it can say with her bride: “I sleep, but my heart watches (Song. 5:2). I sleep outside, and I blame everything earthly around me for a ghost and a dream; but I am awake within and take heed lest I slumber before the face of God.” To put a stone at the top, the same teacher continues, means to be established in Christ. While those who set their head on earth wander in dark and vain dreams, the one established in Christ, as the Prophet says, believes in his heart the ascension (Ps. 83:6) or the degree of virtues, according to which his thoughts and feelings continually ascend in Divine love and unceasingly descend in humility. Jacob met with Rachel in the same place where Abraham's servant had previously met with Rebekah, but Rebekah gave the servant water, and Rachel received it from Jacob. This difference corresponds to the fact that Rebecca and Jacob had in themselves the gift of God, living water (John 4:10), for they had Christ in them, who was to be born of them, and therefore could open the source of grace to others thirsting for truth and salvation. In Leah, sickly-eyed, suffering amid the very blessings of marriage, whose very name means labor or toil, physical or mental, the difficulties of spiritual life, or, in a word, the cross are represented; in Rachel, good-looking and beloved, the sweets of the inner state are depicted, such as: warm prayer, contemplation, admiration, vision. And this can be seen partly in the faces of Leah and Rachel themselves, partly in their relation to Jacob. Betrothal and marriage sometimes depict the union of a spiritual person with spiritual qualities, such as wisdom (Prov. 6:4; Wisdom 8:2). Therefore, Leah and Rachel in the marriage of Jacob represent the cross and spiritual pleasures, since they collectively or successively visit the spiritual man in the world and are united with him in his heart and love. Jacob prefers Rachel to Leah and agrees to be a slave in Laban’s house for her; Thus, a person who has not yet been tempted prefers spiritual sweets to the cross, and then only finds easy feats and self-abasement when he has this reward in mind. But Leah is Rachel’s old sister, and the cross in spiritual age is higher than the pleasures of contemplation. Instead of Rachel, the passionately desired one, Jacob receives Leah: thus, gracious Providence exposes the tempted person to a sad but saving accident. When he clings excessively to inner pleasures, seeking in them not God, but himself, they land unnoticeably, and the cross appears in their place. Jacob thought he was married to Rachel, but the morning came and it turned out that she was Leah. So, on the day of illumination of the mind, for the most part, they love Rachel - they seek spiritual consolation; in the burden of faith devoted to God, they do not reject the cross, calm down with it and do not even recognize it. Leah is not red, but has many children; Rachel is good-looking, but barren. The cross is bitter, but it nourishes the soul and enriches it with spiritual fruits; pleasure comes and goes, leaving only a feeling of deprivation. To bear fruit, Rachel resorts to the help of a slave. Thus, a barren soul in the pleasures of contemplation turns to external service works of love in order to fill its feeling of deprivation. But finally Rachel gives birth to Joseph. And gentle souls at the end of their course bear fruit in the shrine, sweet, but not as abundant as those who are more led by the way of the cross. However, Rachel was not fertile until she felt the need for Leah, reconciled with her and sacrificed her advantage to her. Likewise, the contemplative life bears fruit only by knowing the value of the cross and entering into union with it, in the readiness to sacrifice one’s sweets to it. The more Jacob serves Laban, the more he suffers from his greed and envy. So is the man of God who does good to the world. Ten times Laban betrays and steals Jacob’s reward, but God Himself rewards him just as many times. Thus, visible losses in the world are invisibly returned in God, if to Him alone, like Jacob, we entrust our truth. But the only decisive means of Jacob’s safety from Laban is flight. So it is from the world. However, Jacob did not completely leave Laban first, as if by inspiration from God. Likewise, those who are not of the world are in the world until they see the wave of God commanding them to completely break all its bonds. Rachel and Leah will follow Jacob in fleeing Laban and returning to the land of promise. So, acting in the world, and moving away from it, and going out into the external, and returning into the internal, a person always has near him both the sorrows of the cross and the sweetness of contemplation; or even closer during flight and removal. For we must be careful lest Laban separate Jacob from both Leah and Rachel, that is, the world hinders both the fruits of the cross and the consolations of contemplation. Laban pursues Jacob and is annoyed with him for stealing his idols. So the world persecutes its fugitives for the theft of its idols, for the passions idolized in it, which they overthrow and trample. Jacob disarms Laban by the fact that he does not receive his idols from him. Thus, one who runs away from the world is safe from its snares due to his dispassion. Saying goodbye to Laban, Jacob sees angels. He who has left the world enters into union with the world on high. Approaching his fatherland, Jacob fears his brother as a most dangerous enemy, but with his caution, prayer, donations, humility and shrewd avoidance of communication without fighting, he remains his winner. With the same weapons, especially strong, to the point of exhaustion of the flesh, prayer of the spirit, the new man internally overcomes the old and is unshakably established in grace and promise. Dina's misfortune and revenge 1. Once upon a time Dinah, the daughter of Leah, whom she bore to Jacob, went out to see the daughters of the land. 2. Shechem, the son of Emmor the Hibite, the prince of that land, saw her, and taking her, he was with her and did violence to her. 3. And his soul clung to Dinah, the daughter of Jacob, and he fell in love with the maiden, and spoke according to the maiden’s heart. 4. And Shechem asked Emmor his father, saying, Take me this maiden to wife. 5 Meanwhile Jacob heard that he had defiled Dinah his daughter; but as his sons were with his cattle in the field, Jacob was silent until they came. 6 And Emmor the father of Shechem came to Jacob to speak with him. 7. When the sons of Jacob heard it, they came from the field; and they were grieved and greatly inflamed with anger, because he acted foolishly against Israel when he was with the daughter of Jacob, and they do not do so. 8. Emmor began to speak to them and said, “Shechem my son is attached in soul to your daughter; give her to him as a wife. 9. Intermarrie with us, give your daughters for us, and take our daughters for yourself, 10. Live with us, the land will be open to you; settle on it, move from place to place, take possession of it. 11. Shechem also said to her father and her brothers: May I find favor in your sight, and I will give whatever you ask of me. 12. Assign the greatest wealth and gifts, I will give whatever you put on me: just give me a girl to wife. 13. Then the sons of Jacob answered Shechem and Emmor his father with cunning and plotted against them because they had defiled their sister Dinah; 14. And they said to them, “We cannot do this, to marry our sister to a man who is not circumcised; for this is dishonorable among us. 15. However, we will agree with you on this condition if you become like us in that all your male sex will be circumcised. 16. Then we will give our daughters for you, and take your daughters for ourselves, and we will live with you, and we will be one people. 17. And if you do not listen to us in being circumcised, then we will take our sister and leave. 18. Emmor was pleased with their words, and Shechem his son was pleased. 19. The young man did not delay in carrying out this task, because he fell in love with Jacob’s daughter. Moreover, he was respected more than anyone else in his father’s house. 20. And so Emmor and his son Shechem came to the gates of their city, and began to speak to the inhabitants of their city and said: 21. These people are peacefully disposed towards us, let them live in this land and produce fisheries in it; the earth, you see, is spacious in all directions in front of them. We will take their daughters as wives and marry our daughters to them. 22. Only these people agree to live with us and be one people on the condition that all males among us be circumcised, just as they are circumcised. 23. Shall we not have their herds, and their goods, and all their livestock? Let’s just agree with them to let them live with us. 24. And all that came out of the gates of his city obeyed Emmor and his son Shechem; and every male that came out of the gates of his city was circumcised. 25. But on the third day, when they were sick, the two sons of Jacob, Simeon and Levi, brothers of Dinah, each took his sword, accidentally attacked the city and killed all the males; 26 And they killed Emmor himself and Shechem his son with the edge of the sword, and they took Dinah from Shechem’s house and went out. 27. The sons of Jacob came upon the slain and plundered the city, because they had defiled their sister. 28. They took their flocks and herds, and their donkeys, and whatever was in the city, and whatever was in the field, 29. and all their wealth, and all their children, and their wives, they took captive, and they also plundered everything that was in the houses. 30. Then Jacob said to Simeon and Levi, “You have upset me, making me hated among the inhabitants of the land, between the Canaanites and the Perizzites.” A small number of people with me will gather against me and defeat me, and I and my house will be destroyed. But they said, “Was it really possible to let them treat our sister as a harlot?” The adventure of Dinah in Shechem and the revenge for her, which was carried out by Simeon and Levi, are incidents that, perhaps, some would like not to see at all in Sacred History. But the Spirit of God, who controlled its writer, did not judge these stories to be unworthy of itself. In connection with history, they serve as a necessary explanation of the very important last prophecy of Jacob, which contains the fate of the entire chosen tribe (Gen. 49: 5–7). They teach us patience in the most difficult external temptations and disasters, from which even those living under the special protection of Providence, like Jacob, are not safe. And he spoke according to the heart of the young woman. One must think that he consoled him with the promise of a proper marriage. Jacob was silent until they arrived. The elder could not do anything alone, and it seems that the custom of the time entrusted the brothers with the care of the sisters. Move from place to place. This was necessary for extensive cattle breeding. They targeted them. This meaning of the word דבר is the only proper one in this place, and is confirmed by example (2 Chronicles 22:10). The earth, you see, is spacious in all directions. From Hebrew literally: expansive with both hands (Ps. 103:25). And they listened to Emmor and others. Such a rapid adoption of a foreign custom, so that it does not seem incredible, one must take into account the paucity of the people of Sichem, their commitment to their prince and the hope of strength and wealth that presented themselves to them. On the third day. Aben Ezra notes that the pain of circumcision is usually felt most strongly on the third day. Two sons of Jacob, Simeon and Levi, etc. The two sons of Jacob, primarily before the others, enter into the affairs of Dina as consanguineous and partly as elders, but this does not exclude the help of slaves, which is necessary in their enterprise. Was it really possible to leave it so that our sister would be treated like a harlot? Despite this justification, Jacob severely condemned the act of Simeon and Levi in ​​the last minutes of his life. To fully judge this, one must pit the offenders against the avengers and consider both guilt and apology. Shechem's crime is particularly serious both in its essence and also because, being an insult to the neighboring independent people, it exposed the Shechemites to the danger of war. Dinah, innocent of Shechem’s crime, is punished by him for curiosity and frivolity. Emmor and the Shechemites, who, instead of carefully preserving the sanctity of hospitality, thought to take advantage of its violation to increase their wealth and based on crime a union of two peoples, were unworthy of this union. Simeon and Levi, righteously irritated by the crime, had on their side the right of war against the Shechemites, but did not respect the following circumstances: 1) that generosity and philanthropy required to refrain from bloodshed, when the obedience of the guilty, gifts and marriage could sufficiently atone for the dishonor inflicted on Dina; 2) that they are troublemakers if they used the right of war without the will of the head of the tribe; 3) that violation of this word cannot be part of the actions of justice; 4) that by using the sacred rite of circumcision with a murder weapon, they are insulting the covenant of God; 5) that in the devastation of an entire city the innocent were mixed with the guilty. From this confusion of human affairs, Providence, whose affairs are never confused, drew the consequence that all the guilty were punished, and the chosen tribe was preserved from mixing with the pagans. Worship and Epiphany at Bethel 1. Then God said to Jacob: Arise, go to Bethel and live there; and build there an altar to God, who appeared to you when you fled from the presence of Esau your brother, 2. Therefore Jacob said to his house and to all who were with him, Cast away the foreign gods that are among you, and purify yourself, and change your clothes, 3. And rising, let us go to Bethel; there I will build an altar to God, who heard me in the day of my tribulation and was with me on the journey that I went on. 4. And they gave Jacob all the foreign gods that were in their hands, and the earrings that were in their ears; And Jacob buried them under Terebinth, which is near Shechem. [And left them unknown even to this day]. 5. Then they set off. And the fear of God was upon the surrounding cities, and they did not pursue the sons of Jacob. 6. So Jacob came to Luzah, otherwise Bethel, in the land of Canaan, himself and all the people who were with him; 7. And he built an altar there, and called the place El-Bethel, for there God appeared to him when he fled from the presence of his brother. 8. At this time Deborah, Rebekah’s nurse, died and was buried below Bethel under an oak tree, which Jacob called the Oak of Weeping. 9. Then God again appeared to Jacob before his return from Padan-Aram; and he blessed him, 10. and God said to him, “You are called Jacob.” From now on you will no longer be called Jacob, but your name will be Israel. Thus he called his name Israel. 11 And God said to him: I am God Almighty. Grow and multiply. A nation and a host of nations will come from you, and kings will come out of your midst. 12. The land that I gave to Abraham and Isaac I have given to you, and to your descendants after you I will give this land. 13. And God came in from him, from the place where he had spoken to him. 14 And Jacob set up a pillar in the place where God had spoken to him, a pillar of stone, and poured a drink offering on it, and poured oil on it. 15 And Jacob called the name of the place where God spoke to him Bethel. The study of this legend after the previous one in the order of objects and time opens from verse 5. Get up, go to Bethel. By comparing previous and subsequent incidents, there were three reasons why Jacob called for this journey: the grief and danger he was in after the bloodshed of Shechem; the fulfillment of the vow given to God upon departure to Mesopotamia, and the renewal of God’s promise as a reward for the temptations withstood and as a strengthening against new ones. Build an altar to God there. For the first time, if we exclude the sacrifice of Isaac, God appears in Holy History demanding an altar. Is it not because Jacob, having promised a tithe, was expecting some kind of suggestion or instruction on how to fulfill this vow? Alien gods. What is meant here is, firstly, the idols stolen from Laban by Rachel (Gen. 31:19), and secondly, since Jacob’s speech is addressed to his entire household and everyone who was with him, the idols of slaves acquired in Mesopotamia. Other interpreters also add idols taken in Shechem. The example of Jacob can serve to clarify the concept of tolerance of faiths glorified in modern times. It is true that love is patient and is not easily provoked (1 Cor. 13:4). But it does not exclude consuming zeal for the house of God (John 2:17). Tolerance of false worship should not be combined with insult and harm to the true one. The words of Christ: everyone who confesses me before men, I also confess before my Father who is in heaven (Matthew 10:32), refer not only to the martyrs of the faith, but also to its patrons. And cleanse yourself. The Hebrew word טהר means purification, especially by faith (Num. 31:23–24). Some commentators ask: didn’t the Jews borrow rituals of external purity in worship from the pagans? They can be asked mutually: did not the Jews also borrow from the pagans the actions of external cleanliness in home life? The guess (Grot, in Mat, p. III) that the use of ablution in worship is especially established in memory of the flood as a universal cleansing action has something in it that is consistent with the spirit of sacred antiquity. Earrings . Here we must understand not a simple decoration used by the female sex, but one that served as some kind of talisman 44 and which St. Augustine calls idolorum phylacteria, repositories of idols. Under terevinth. The turpentine tree is capable of longevity for marking places. This place was later respected by the Israelites (Joshua 24:26; Judges 9:6). And he left them unknown even to this day. These words are not found in either the Hebrew or Samaritan text. Fear of God. Not the fear of reverence and submission given to the known God, but the fear sent from God (Ex. 23:27). For the bloodshed of Shechem, Jacob could have feared a general uprising of the Canaanite tribes against himself; The providence that protected Jacob did so that the feeling of indignation against him was overcome in them by the opinion of his righteousness and strength (1 Samuel 14:15). El-Bethel. This means the God of Bethel. This is what God himself called himself before, appearing to Jacob (Gen. 31:13). It seems that this new name should not be confused with the former name of Bethel. Some indicate the place of the Epiphany indefinitely, others indicate the altar at the site of the Epiphany. Deborah died. Whether she came from the house of Isaac to Jacob or followed him from the house of Laban - the search is in vain. Under the oak. The tombs under the forest, it seems, were chosen tombs: their advantage was the silence of the place, safety from the fickleness of descendants and a natural monument (1 Chron. 10:12). Crying like an oak tree. This name proves that Jacob, out of respect for his mother, or personally for Deborah, or according to custom 45, made a magnificent burial. The popularity of this name in the time of Moses may be the reason that he wrote about the death of Deborah. Then God appeared again and so on. This revelation is in vain believed by some to precede Jacob's residence at Shechem. The words again and upon return only distinguish this from the first revelation in Bethel, which is almost similar to the second in content. The time of this latter is self-evident from the order of Moses’ narrative. Your name and so on. God repeats the renaming of Jacob, perhaps because he, out of humility, has not yet used or revealed his new name. The people and the host of peoples. That is, the Jewish people are divided into many tribes. The land that I gave to Abraham and Isaac I will give to you. This is a new explanation of the promise, for Esau and his descendants are already excluded from it. And he poured a libation on him. During the time of the law, wine was used for this purpose (Num. 15:5), a sign of spiritual joy. Bethel. The repetition of the name of the place corresponds to the repetition of the revelation. In Jacob's ritual worship, some imagine an image of serving God with the spirit. Idols of the passions must be rejected and buried forever; the desires of the old man are laid aside like unclean garments, and the broken spirit is sacrificed to God. Then He Himself will appear to bless His servant and make him capable of serving Himself in unshakable firmness of faith, in the anointing of peace and spiritual joy. Some family incidents and the family of Jacob 16. Then they set out from Bethel, and when the road to Ephrath remained, Rachel gave birth, having a difficult birth. 17. When she suffered in childbirth, the midwife said to her: Do not be afraid, for this is still your son. 18. Then she, giving up the ghost (for she was dying), called his name Ben-oni. But his father named him Benjamin. 19 So Rachel died and was buried on the road to Ephrath, which is Bethlehem. 20. Jacob erected a monument over her tomb. This is the monument to the tomb of Rahilin, known to this day. 21 Then Jacob went further and pitched his tent behind the tower of Eder. 22 While Israel was in the land, it happened that Reuben went and slept with Bilhah his father’s concubine. Israel heard about this (and accepted it with grief). Jacob had twelve sons. 23. The sons of Leah: Jacob's firstborn Reuben, after him Simeon, Levi, Judah, Issachar and Zebulun. 24. The sons of Rachel: Joseph and Benjamin, 25. The sons of Ballah, Rachel's handmaid: Dan and Naphtali. 26. The sons of Zilpah, Lihina's maidservant: Gad and Asher. These are the sons of Jacob, born to him in Padan-Aram. 27. And Jacob came to Isaac his father in Mamre, in Kiriath Arba, otherwise Hebron, where Abraham and Isaac came. 28 And the days of Isaac's life were one hundred and eighty years. 29. Then Isaac gave up the ghost and died, and was joined to his people, being old and full of life; and his sons Esau and Jacob buried him. Hawrafa. כברה is the name of an unknown distance measure (Gen.48:7; 2Kings.5:19). If in the first of these places the seventy interpreters ϰατα τον ιπποδϱομον have an explanation of the word havrafa, then one can guess: whether this is not a horse race known in Arabia, which comes close to the French mile. Ben-oni. This means the son of my sorrow. Benjamin. This means either the son of the right hand, that is, of strength, or the son of noon, that is, born in the land of midday, or the son of days, that is, of old age (Gen. 44:20). Eder. This name means flock. The herd tower is a tower from the height of which they look after the herd grazing in the surrounding area. The place of this name was near Jerusalem (Mic.4:8). But, according to Jonathan, there was something else near Bethlehem. Reuben went and so on. This is narrated in anticipation of the fact that Jacob deprived Reuben of the preferential blessing that should have belonged to the firstborn (Gen. 49: 3–4). And he accepted it with chagrin. There are seventy translation words that are not found in the Hebrew and Samaritan texts. But the Masorets also recognize the Hebrew text in this place as incomplete. Jacob had twelve sons. The cumulative number of the sons of Jacob is a kind of conclusion to the narrative of his adventures, the historical purpose of which is to indicate the origin of the twelve tribes of the people of Israel. These are the sons of Jacob, born to him in Padan-aram. More precisely, the writer should have excluded from this Benjamin, who was born in the land of Canaan. But he committed such negligence that could not mislead anyone. So the constant number twelve is attached to the apostles when Judas was no longer there and Matthew was not yet there (1 Cor. 15:5) 46. And there were days of Isaac's life and so on. The distance between the year of the blessing of the sons (137) and the year of Isaac's death (180) is about 43 years. But after 31 years or a little more, after receiving Jacob's blessing, Joseph's adventures begin (Gen. 30:25, 31:41, 37:2). From this it is clear that the narrator deviates from the order of time when he speaks of the death of Isaac before entering the story of Joseph. He puts together here in several passages what was needed to complete the narratives of Isaac and Jacob, in order to give the main place and possible continuity to the story of Joseph in the rest of the book. As in the revelation sent down from God to Rebekah, and in the blessing given from Isaac to Jacob, the fate of Esau was predicted, among other things (Gen. 25, 27: 29-40), then, in order to facilitate the observation of the event of this prediction, Moses adds to the history of Jacob a brief tale about the descendants of Esau, showing his tribe of ancestors, rulers and place of residence. The story can be divided into three parts: numbering the sons of Esau and the leaders of the tribes in his descendants (Gen. 36:1–19); the genealogy of Seir, who lived in the land of Edom before Esau, added to show the differences and mutual relations of the clans (Gen. 36:20–30); the number of the kings and several other elders of Edomite, about which they doubt whether it was written by Moses or entered into his book by someone else who entered into his intention (Gen. 36:31-43). 1. This is the race of Esau, otherwise Edom. 2. Esau took as wives from the daughters of the Canaanites: Ada the daughter of Elon the Hittite, Aolibama the daughter of Anah the son of Zibeon the Hivite, 3. and Basematha the daughter of Ishmael, the sister of Nebaioth. 4. Adah gave birth to Eliphaz to Esau, Basematha gave birth to Reuel, 5. Aolibamah gave birth to Jeush, Jalam and Korah. These are the sons of Esau, born to him in the land of Canaan. 6. And Esau took his wives, and his sons, and his daughters, and all the people of his house, and his flocks, and all his herds, and all his goods that he had acquired in the land of Canaan, and went to another land from the presence of Jacob his brother. 7. For their wealth was so great that they could not live together, and the land of their sojourn could not contain them because of their flocks. 8. And Esau settled on Mount Seir; Esau, also known as Edom. 9. And behold the family of Esau, the father of the Edomites, on Mount Seir. 10. These are the names of the sons of Esau: Eliphaz, son of Ada, Esau's wife, Reuel, son of Bashemath, Esau's wife. 11. Eliphaz had sons: Teman, Omar, Zepho, Gotham and Kenaz. 12. Timna was the concubine of Eliphaz the son of Esau, and she bore Eliphaz Amalek. Here are the words of Ada, Esau's wife. 13. The sons of Reuel are: Nahath and Zerah, Shammah and Miza. These were the sons of Bashemath the wife of Esau. 14 And these were the sons of Aolibamah, the daughter of Anah, the daughter of Zibeon, the wife of Esau: she bare unto Esau Jeush, Jalam, and Korah. 15. These are the elders of the sons of Esau. The sons of Eliphaz, the firstborn of Esau: Elder Teman, Elder Omar, Elder Zepho, Elder Kenaz, 16. Elder Korach, Elder Gotham, Elder Amalek. These are the elders of Eliphaz in the land of Edom; these are the sons of Hada. 17. The following are the sons of Reuel the son of Esau: the elder Jahath, the elder Zerah, the elder Shammah, the elder Mizah. These are the elders of Reuel in the land of Edom; these are the sons of Vicematha the wife of Esau. 18. The following are the sons of Aolibamah, Esau's wife: the elder Jeush, the elder Nalam, the elder Korach. These are the elders of Aolibama, the daughter of Anah, the wife of Esau. 19. These are the sons of Esau, and these are their elders. This is Edom. And he went to another land from the presence of his brother Jacob. This legend about the resettlement of Esau may seem doubtful, because even before Jacob came to the land of Canaan, he already lived in Seir (Gen. 22:3). But the bewilderment ends with the fact that although Esau, for the peace of his father’s house and for the benefits of cattle breeding, early left the land of Canaan and chose Seir as the main place of his stay, he could only consider this stay to be accidental and temporary until Isaac was alive; but after the death of their father, along with the final division of the inheritance, a decisive analysis of their habitats had to follow between the brothers. It must be thought that Isaac's will established Jacob in the land of Canaan, but Esau did not oppose this. And Esau settled on Mount Seir. This was combined with the expulsion of the former inhabitants (Deut. 2:12). Esau is already beginning to live by his sword (Gen. 27:40). Phivma. In the Hebrew text of the first book of Chronicles (1 Chronicles 1:36) this name seems to be the name of the son of Eliphaz, but this text must be supplemented according to the present place of the book of Genesis and the Greek translation. Elders. According to the interpretation of R. Salomon, the heads of the tribes. אלופי from אלף means a thousand and sometimes a tribe (Judges 6:15; Micah 5:2). This is Edom. That is, this is the origin of the Idumean people. 20. These are the sons of Seir, the Horite who formerly inhabited that land: Lotan, Shobal, Zibeon, Anah, 21. Dishon, Ezer and Dishan. These were the elders of the Horites, the sons of Seir, in the land of Edom. 22. The sons of Lotan were Hori and Temam; and Lotan's sister is Timna. 23. These are the sons of Shobal: Alvan, Monakhov and Ebal, Shepho and Onom. 24. These are the sons of Zibeon: Aia and Ana. This is the Ana who found warm waters in the desert while tending the donkeys of his father Zibeon. 25. These are the daughters of Ana: Dishon and Aolivamah, daughter of Ana. 26. These are the sons of Dishon: Hemdan, Eshban, Ithran and Heran. 27. These are the sons of Ezer: Bilgan, Zaavan and Akan. 28. These syshy Dishan: Uts iAran. 29. These are the elders of the Horites: the elder Lotan, the elder Shobal, the elder Zibeon, the elder Anah, 30. the elder Dishon, the elder Ezer, the elder Dishan. These are the elders of the Horites, according to the rulers of their tribes in the land of Seir. Timna. Perhaps the same one who was Eliphaz’s concubine (Gen. 36:12). Warm waters את־הימם In the translations of the seventy, Aquila, Symmachus, Theodotion, this Hebrew word is kept without translation. Jerome (Trad. Hebr.), according to various opinions of his time, gives it three meanings: a) mules or mules, b) seas or lakes and c) warm waters. The latter meaning was adopted by the Sirian interpreter and the Vulgate. Jerome confirms this from the Phoenician language, Theodoret (Quaest. in Gen. XCII) from Syriac, and among the newest Michaelis from Arabic (in Supplem). The most famous warm waters in this country are those of Callirrhoe on the eastern side of the Dead Sea. These are the sons of Anah: Dishon. It should not be considered as a damage to the text that after the words these sons there is only the name of the son. This is the effect of the simplicity of the syllable. The writer, having written these sons many times, wrote the same here and did not care that what follows does not correspond to this grammatically. 31. These are the kings who reigned in the land of Edom before the reign of kings among the children of Israel. 32. Bela reigned over Edom in a city whose name was Dingawa. 33. Bela died and Jobab son of Zerah from Bozra reigned in his successor. 34. Jobab died, and Husham from the land of the Temanites reigned in his stead. 35. Husham died, and Tagag, the son of Bedad, reigned after him, who defeated the Midianites in the field of Moab; The name of his city is Abith. 36. Hadad died, and Samla of Masreki reigned in his stead. 37. Samla died, and Saul from Rehoboth, which is by the river, reigned in his place. 38. Saul died, and Baal Hanan the son of Achbor reigned in his stead. 39. Baal-Hanan, son of Akhborov, died, and Godard (son of Varad) reigned after him; the name of his city is Pau; His wife's name was Mehetabeel, daughter of Matreda, daughter of Me-Zagab. 40. These are the names of the elders of Esau according to their tribes, according to the places that bear their names: Elder Timnah, Elder Alva, Elder Jeteth, 41. Elder Aolibama, Elder Elah, Elder Pinon, 42. Elder Kenaz, Elder Teman, Elder Mibzar, 43. Elder Mazdiel, Elder Iram. These are the elders of Edom, according to their settlements, in the land of their possession. Here is Esau, the father of the Edomites. Some argue that this list of Edomite rulers could not have been written in this book by the hand of Moses. This opinion is based on two reasons: Moses could not talk about the kings of the children of Israel, which began several centuries after him. It is incredible that the people of Edom, which are contemporary in origin with Israel, before the time of Moses, having passed from a patriarchal state to the rule of elders and from this to autocracy, had already eight kings and then (1 Sam. 1:51) again several elders. But the first reason, according to the reasoning of others, is weakened by the fact that Moses could speak about the future kings of the children of Israel according to the preliminary knowledge from the revelation given to Israel (Gen. 35:11), and in this regard his words could have the following meaning: “These are the kings of Edom, which began and continued for some time before the kings came into being in the descendants of Israel, as was promised to him.” And the second reason turns out to be not quite solid if we take into account that the kings of Idumea, as the list shows, were all of different generations, and reigned in different places, and, consequently, were chosen from the elders of different tribes of the Idumean people, and therefore there could not be a single one of them who would ascend the throne in young years. Thus, the entire succession represented in the list of Moses could have been completed in less than during his entire life, which lasted one hundred and twenty years. It is worthy of note that several more details are reported about the king, the last on the list, than about the previous ones, but his death is not said, although it is said about all the others. This suggests the thought: was it not he who reigned at the time when Moses sent ambassadors from Kadet to the king of Edom? (Numbers 20:14). It is not at all reprehensible for the integrity and purity of the writings of Moses to assume that his legend about the descendants of Esau was replenished after him, just as the book of Deuteronomy was replenished with a description of his death, but from the previous one it is clear that in the present case there is still no necessary need for this guess. Dingawa. According to the pronunciation of seventy: Dennava. The place of this name was still in the time of Jerome. From Botsra. Glorious city of Edom (Isa.34:6). From Rehoboth, which is by the river. This city was called this way to distinguish it from Rehobothir (Gen. 10:11). He lay near the Euphrates. Godard. Based on the book of Chronicles Hadad. Similar differences are found in the pronunciation of some other names on this list. Joseph's Domestic Misfortune 1. Jacob lived in the land of his father’s sojourn, in the land of Canaan. 2. These are the adventures of the family of Jacob. Joseph, a seventeen-year-old son, was tending cattle with his brothers. He stayed as a youth with the sons of Ballah and with the sons of Zilpah, his father's wives. And Joseph brought a bad rumor about them to their father. 3. Israel loved Joseph above all his sons, because he was the son of his old age; and made him a robe of many colors. 4. When his brothers saw that his father loved him more than all his brothers, they hated him and could not speak peacefully with him. 5. One day Joseph saw a dream and told it to his brothers; and they hated him even more. 6. For he said to them, “Listen to the dream I saw.” 7. I saw that we were binding sheaves in the middle of a field, and behold, my sheaf stood up and stood upright; and behold, your sheaves surrounded him and worshiped my sheaf. 8. At this his brothers said to him: Are you really going to reign over us? will you truly own us? And they hated him even more for his dreams and for his words. 9. But he also saw another dream and told it to his brothers, saying: Behold, I saw another dream; I saw that the sun and the moon and eleven stars bowed to me. 10. When he told this to his father and his brothers, then his father reproached him and said to him: What is this dream that you saw? Can it really be that I, and your mother, and your brothers will come to bow to the ground before you? 11. However, his brothers were jealous of him, but his father kept this word. 12. Once upon a time his brothers went to Shechem to feed their father’s cattle. 13 Then Israel said to Joseph, “Do you know that your brothers are shepherding in Shechem?” go, I will send you to them. He answered him: here I am. 14. Jacob said to him, “Go and see if your brothers are healthy and if your cattle are healthy, and bring me news.” So he sent him from the valley of Hebron, and he came to Shechem. 15. Then someone found him walking in the field, and the man asked him, saying, “What are you looking for?” 16. He said: I am looking for my brothers, tell me where they pasture? 17 And the man said, They have gone away from here; for I heard them say, Let us go to Dothan. And Joseph went after his brothers and found them in Dothan. 18. They, seeing him from afar, before he approached them, began to plot against him in order to kill him. 19. And they said to each other: Here comes this dreamer. 20. Let’s go now, kill him and throw him into some empty well, and say that a fierce beast ate him; then let's see what happens from his dreams. 21 But when Reuben heard this, he delivered him out of their hands, saying, “We will not kill him to death.” 22 And Reuben said to them, “Don’t shed blood, let him into this empty well that is in the desert, and don’t lay hands on him.” He said this in order to deliver him from their hands and return him to his father. 23. Thus, when Joseph came to his brothers, then they took off Joseph’s robe, the robe of many colors that he was wearing, 24. and, taking him, they lowered him into a well; the well was empty, and there was no water in it. 25. Then they sat down to eat bread. And lifting up their eyes, they see that a caravan of Ishmaelites is coming from Gilead, whose camels are loaded with styrax, balm and incense, and who are taking it to Egypt. 26. Then Judas said to his brothers, “What profit is it for us to kill our brother and hide his blood?” 27. Let's go, let's sell it to the Ishmaelites; but we will not lay our hands on him, for he is our half-brother. His brothers obeyed 28. And as the Midianite merchants passed by, they took and pulled Joseph out of the well and sold Joseph to the Ishmaelites for twenty shekels of silver; and they took Joseph to Egypt. 29 And Reuben came again to the well, and behold, Joseph was not in the well. Then he tore his clothes, 30. and returned to his brothers, and said, “The lad is gone; and me, where will I go? 31. And they took Joseph's robe, and having killed the goat, they stained the robe with blood, 32. And they sent the robe of many colors, and brought it to their father, and said, We have found this; find out whether this robe is your son or not. 33. He recognized it and said: This is my son’s clothing, a fierce beast has eaten it, as if Joseph had been torn to pieces. 34. And Jacob tore his clothes, and put sackcloth on his loins; and he mourned for his son many days. 35. All his sons and all his daughters gathered together to console him; but he rejected the consolation and said: I will go sadly to my son to Sheol. Thus his father mourned him. 36. Meanwhile, the Midianites sold him in Egypt to Photiphar, the eunuch of Pharaoh, the commander of the bodyguard. Of the twelve sons of Jacob, Joseph occupies the main place in the narrative of Moses. His adventures are important, especially because they explain the resettlement of the Jews in Egypt, and in general because they reveal the constant action of Providence on the fate of man, always wise and accurate among the most difficult confusions, beneficent and salutary among the gravest misfortunes. Entering now into the history of this Patriarch and starting it from an adventure that contains a knot that entails many other adventures of the whole house of Jacob, the narrator first of all makes a general introduction to the history of the sons of Jacob (Gen. 37: 1-2). Then the time is shown when Joseph's adventures begin (Gen. 37:2), the reasons for the hatred that his brothers had towards him (Gen. 37:2-11), the circumstances of his first misfortune (Gen. 37:12-28), Jacob's sinful opinion and lamentation about his death (Gen. 37:29-35), Joseph's entry into Egypt (Gen. 37:36). These are the adventures of the family of Jacob. Some find it appropriate to connect these words with the above calculation of the sons of Jacob (Gen. 35:26). But there is no need to engage in such an arbitrary guess when they can be taken as a general introduction to subsequent legends in such a mind: “Now let us talk about the family or sons of Jacob and about their adventures and begin with Joseph.” Son of seventeen years old. That is, being seventeen years old from birth. With the sons of Balla and with the sons of Zilpah. The sons of Leah, perhaps, were already displeased with Joseph because he was the first-born of his beloved wife. And Joseph brought a bad rumor about them to their father. Perhaps Joseph did this out of youthful simplicity; and perhaps Jacob entrusted him with some supervision over the sons of the slaves. Son of old age. In the Arabic and Chaldean translations, the son is wise and prudent. But the Hebrew expression, no doubt, means a son born in his old age to his father. Multi-colored clothes. Easterners respected speckled garments (Judges 5:30; 2 Samuel 13:18). And they could not talk to him peacefully. since the word peace is used by the Jews in all ordinary greetings (Gen. 29:6; 1 Sam. 25:6), these words may have such meaning that Joseph’s brothers did not even want to greet him when they met. They couldn’t say it because those who have passion actually feel as if they are unable to do what they have long and stubbornly not wanted. The sun and moon and eleven stars bowed down to me. The worship of the sun and stars is difficult to imagine. Perhaps this was their descent from on high to the feet of Joseph. Mother. since Rachel was no longer alive at that time, some refer this word to Leah, as the eldest wife of Jacob, and some to Balla, considering her to be Joseph’s nourisher. But they can also be attributed to Rachel; and then Jacob’s speech will depict the impossibility of Joseph’s dream being fulfilled. “Will I and your already deceased mother really bow to you?” The event of Joseph's dreams in the resettlement of the Jews to Egypt during his rule there is known. The only questionable thing here is which of his mothers is the Moon? For Leah also died in the land of Canaan (Gen. 49:31), and the legend of the migration does not mention the other spouses of Jacob (Gen. 46:26). But if Leah died shortly before the resettlement, then she, together with Jacob, bowed to Joseph through their sons when they asked him for bread (Gen. 43:28). His father kept this word. That is, although Jacob reproached Joseph for his dream to calm his brothers, he himself carefully observed whether God was revealing the future through him (Dan. 7:28; Luke 2:19, 51). Go and see if you are healthy and so on. Some interpreters think that Jacob was still concerned about the safety of his sons, because the bloodshed of Shechem made them hated by the Canaanites. To Dothan. A place, according to the legend of Jerome (in L. Η), lying not far from Shechem to the north. Dreamer. The Hebrew expression lord of dreams is more significant and more reproachful for Joseph. In it, as Abarbenel thinks, lies the brothers’ idea that Joseph invented his dreams. Styrax. The Hebrew נכאת Akila translates συϱαϰα. Bochart (Hieroz, p. II. L. IV, p. 12.) proved that Syria abounded in styrax. Balsam. Sap from the tree of the same name. This is how R. Simeon explains it. Midianite. Those above called Ishmaelites are now called Midianites. This confusion of names is explained by the fact that the first is the more well-known and common name of the people, and the other is the private name of the subordinate tribe (Judges 8:22, 24, 26). For twenty shekels of silver. In the Law of Moses, it was commanded that 30 pieces of silver be sought for a slave who was accidentally killed, but Joseph was sold for only 20. The savior of the Israelites and Egyptians was once worth so little! Where will I go? Reuben, more than others, laments for Joseph, as the eldest of the brothers and therefore obliged to take care of all the others. But his grief is not yet pure repentance, but only the fear of his father’s wrath; why it is not accompanied by confession to Jacob, but by deception. With sorrow I will go to my son in Sheol שאל marks a deep underground and dark place (Deut. 32:22; Job 26:6; Is. 14:11; Jon. 2:2–3), a tomb (Ps. 140:7; Is. 14:15), in contrast to the words בור bor, קבר keber and קבורה kebura – the state of the dead. This meaning must necessarily take place in Isaiah’s prophecy about the king of Babylon, who appears to be descending into Sheol (Is. 14:9) and at the same time deprived of the tomb (Is. 14:18–19). In the words of Jacob, by going to his son in Sheol, just like in the story of Abraham by joining his people (Gen. 25:8), the general state after death is indicated. Similar expressions in the same mind are combined in Ezekiel (Ezekiel 26:20). Eunuch. Here this name means a courtier or nobleman, which eunuchs often were in the east. To the head of the bodyguards. According to Jerome, commander of the soldiers. In the adventures of Joseph there are such similarities with the state of humiliation and glorification of Jesus Christ that many take them as an image of these states. Joseph is Rachel's beloved firstborn: Jesus, Mary's firstborn with grace (Luke 1:28). Joseph is the son beloved by Jacob more than all his sons (Gen. 37:3). Jesus is God's beloved Son, in whom is all the good pleasure of God the Father (Matthew 3:17). Joseph is sent to his brothers and Jacob's sheep (Gen. 37:14). Jesus is to the lost sheep of the house of Israel (Matthew 15:24). Joseph comes to his brothers and finds his enemies in them; Jesus came to his own, but his own did not accept Him (John 1:11). Joseph suffers from envy; Jesus betrays himself out of envy (Matthew 27:18). Joseph is sold to foreigners; Jesus is also sold for thirty pieces of silver (Matthew 26:15) and betrayed by the pagans (Matthew 20:19). In addition, in the adventures of Joseph one can generally find the image of a soul chosen by God and, by predestination, led to a great destiny. Like Joseph, souls destined from youth bear the signs of God’s special love, have certain foreshadowings and premonitions of their destination and do not hide them; through this they arouse envy in their brothers and thus are plunged into a fiery test, which should purify and confirm them. The Adventure of Judah and Tamar 1. At that time it happened that Judah went away from his brothers and pitched his tent in the neighborhood of a certain Adullamite, whose name was Hirah. 2. There Judah saw the daughter of a certain Canaanite, whose name was Shua, and took her for himself, and went in to her. 3. She conceived and gave birth to a son; and he called his name Er. 4. And she conceived again, and gave birth to a son, and called his name Abnan. 5. Then she gave birth to another son and called his name Shiloh. Judah was in Chezibah when she gave birth to this one. 6. And Judah married Er his firstborn, a wife named Tamar. 7. But because Er, the firstborn of Judah, was angry in the sight of the Lord, the Lord killed him. 8. Then Judah said to Abnan: Go in to your brother’s wife, take her husband’s place, and restore your brother’s descendants. 9. Avnan knew that the offspring would not be his; and therefore, when he went in to his brother’s wife, he destroyed the seed by spilling it on the ground, so as not to give offspring to his brother. 10. But what he did was evil in the sight of the Lord, so He killed him too. 11 Then Judah said to his daughter-in-law Tamar, “You must remain a widow in your father’s house until my son Shiloh grows up.” For he said (in his mind): this one would not have died like his brothers. So Tamar went and stayed in her father's house. 12. After a long time, the daughter of Shuya, the wife of Judah, died. Judah, having been consoled, went to Timnah to the shearers of his cattle, himself and Hirah his friend the Adollamite. 13. And they gave word to Tamar, saying, Behold, thy father-in-law is going to Timnah to shear his cattle. 14. Then she took off her widowhood clothes, put a veil over herself and, covering herself, sat down at the gate of Aenaim, on the road to Timna. For she saw that Shiloh had grown up, but she was not given to him as a wife. 15 When Judas saw her, he considered her a harlot, because she had covered her face. 16. He turned towards her from the road and said: I will come in to you. For he did not know that this was his daughter-in-law. She said: what will you give me for coming in to me? 17. He answered: I will send you a goat from the herd. She said: Will you give me a deposit while you send it? 18. He said: What pledge can I give you? She answered: Your seal, and your bandage, and your reed, which is in your hand. He gave this to her and went in to her, and she conceived by him. 19. And she rose and went and took off her veil and put on the garment of her widowhood. 20. Judah sent the goat by the hand of his friend the Adollamite to return the pledge from the hand of the woman, but he did not find her. 21. And he asked the inhabitants of the place, saying, “Where is the harlot who was in Enaim by the way?” But they answered: there was no harlot here. 22. And so he returned to Judah and said: I have not found her, and even the inhabitants of that place said: there was no harlot here. 23. To this Judas said: Let her take it for herself, so that they do not laugh at us; behold, I sent this goat, but you did not find her. 24. About three months passed, and they gave word to Judah, saying, “Tamar your daughter-in-law has committed fornication, and behold, she is with child through fornication.” Judas said: Bring her out and let them burn her. 25. But when they took her away, then she sent to say to her father-in-law: I am pregnant by the one whose things these are. And she said, Find out whose seal this is, and the baldric, and the reed. 26 Judah found out and said, She is more right than I, because I did not give her to Shiloh my son. Then he didn't know her anymore. 27. When the time came for her to give birth, it turned out that there were twins in her womb. 28. And it happened during her labor that the hand of one appeared; Then the midwife took it and tied a scarlet thread onto his hand, saying: This one came out first. 29. But it happened that he returned his hand; and behold, his brother came out. Then she said: how did you escape? It's your fault that you broke out. From this his name was called: Perez. 30. Then his brother came out with a scarlet thread on his hand. And his name was called Zara. The story of Judah's marriage and incest is necessary in the history of the patriarchs, because the adventures of marriage explain the origin of incest, and the fruit of incest, Perez, takes place in the genealogy of the promised seed (Matthew 1:3). And so that with the purity and holiness that should distinguish the birth of the Messiah, it does not seem incongruous that the continuation of his lineage includes obvious sinners and even the very fall, it should be noted that birth from sinners is not an alien, but a natural feature in that form of a slave, in that likeness and image of man, into which the Savior of the world exhausted Himself (Phil. 2:7); and that it was not hard for him who bore the sins of the whole world and did not disdain to be born from Adam the apostate, to be born from Judas the incestuous one. At that time, etc. happened. This time with which the narrator wants to unite the marriage of Judah, according to the flow of the narrative, is the time of the beginning of Joseph’s captivity. This consideration is also confirmed by the age of Judah, who, being born fourth in the second seven years of Jacob in Mesopotamia (Gen. 29:34-35) and, therefore, less than four years before the birth of Joseph (Gen. 30:25), at the beginning of the latter’s misfortune (Gen. 37:2) was about twenty years old from birth. Judging by the examples of Isaac, Jacob, and Esau, one cannot think that Judah could have married before this time. But since the time from the beginning of Joseph’s misfortune to the migration of the Jews to Egypt is no more than 23 years (Gen. 37:2, 36, 41:46, 47, 45:6), then how can we fit into this space of time everything that is told here about Judah and his house, even before the birth of Esrom and Jemuel, the sons of Perez, who were included in the list of those entering Egypt (Gen. 46:12)? This bewilderment can be answered by the fact that either Esrom and Jemuel are included in the list of resettlement not according to the time of their birth, but as restorers of the seed of Er and Abnan; or that this list and the action itself, or the still indecisive state of the migration, extends, according to the narrator, until the death of Jacob, which followed 17 years from the beginning of the migration (Gen. 46:7, 50:22). The adventures of Judah for 23 years, before entering Egypt, should end, as indeed in the legend of Moses they end, with the birth of Perez and Zara. Adullamite. The city of Adollam later belonged to the tribe of Judah (Joshua 15:1, 35). One Canaanite. Some guess that Moses mentions the tribe from which Judah took his wife, in order to thereby condemn his marriage. Whatever the fault of this marriage, its misfortunes show that it was not blessed. In Heziva. It is likely that Hezib is the same as Achziv (Joshua 15:44). Evil in the sight of the Lord. But why did people think that? Probably, based on his obvious iniquities with his unfortunate death in a flourishing summer, in which the judgment of God clearly appeared. The Lord killed him. The manner of death is not shown. And this makes it clear that untimely death and the death of a childless person were generally considered an execution from God. Restore your brother's descendants. This custom, the origin of which is lost in antiquity, was established and limited by law through Moses (Deut. 25:5, 10). Until my son Shiloh grows up. Either this is just an excuse for refusal, or in fact Judas hoped better to save his third son if he entered into marriage at a more mature age. The first seems fairer, as Judas himself admitted (Gen. 38:26). I went to Timna to see the shearers and so on. The time of sheep shearing was among the ancients a time of joy and friendly feasting (2 Samuel 13:23). The city of Timna was located within the tribe of Judah (Joshua 15:57). At the gates of Enaim. This may be the same place as Enam (Joshua 15:34). It is noteworthy that all the places mentioned in these adventures of Judah, by lot, later went to the tribe that descended from him. For she saw that Shiloh had grown up, but she was not given to him as a wife. In these words, Moses does not completely justify Tamar, but only explains what her first intention was, since it was difficult for her to foresee the event. Perhaps it concerned more Shiloh; but an unexpected meeting of Judas changed this and disposed her to take advantage of the opportunity to return to his house. Seal . Herodotus (L. I, p. 195) found the habit of carrying a seal with the Babylonians, and travelers also find it among the eastern peoples. Sling. What the seal was on. Where is the harlot? In Hebrew there is a special name here: קדשה. From its origin and usage ( Hos. 4:14 ) it must signify sacred to Ashtoreth or some similar deity. This was the most dangerous trick of the father of lies, that he knew how not only to present sin as permissible, but also to sanctify it. Let her take it for herself, etc. Judas would rather lose his deposit than expose himself to the ridicule of the people by further seeking it. But instead of trying not to be ridiculous in the eyes of the people, wouldn’t it have been better for Judas to take care not to be unclean in the eyes of God and the Angels? Judging by the blessing that, beyond hope, arose from the crime of Judas, we can think that he cleansed his sin by repentance, although the word of God here shows external events more than reveals the secrets of hearts. And let them burn it. In the Law of Moses, the usual penalty for fornication was stoning (Deut. 22:21–24), and the strictest penalty was burning (Lev. 21:9). So the Philistines burned Samson’s wife for entering into another marriage (Judges 15:6). Crimes of this kind were punished more severely in the female than in the male sex. This custom can be justified by the fact that an adulterous wife introduces an alien seed into the clan and heritage of the house, overshadowing the purity of the origin of the tribes, which is so important while waiting for the promised seed. The power with which Judah condemns his daughter-in-law is the power of the head of the house (emir), which was authorized until some of its rights were transferred to civil power. She's to the right of me. According to the nature of the Hebrew language (see the example of Ezek. 16:51, 52), this does not mean that Judah recognized Tamar as completely innocent, but that he finds himself more guilty than she. The guilt of Judah is obvious in the fact that he cunningly deprived Tamar of her husband, who belonged to her by law or custom having the force of law, and thus became guilty of all the consequences of this deprivation; and in the fact that he decided on obvious and unexcusable fornication under any circumstances. Tamar also cannot be justified, because, realizing that she was bound by law to the son of Judah, she should have seen adultery and incest in copulation with Judah himself; and because it was better for her to expect retribution from Providence for the injustice she suffered, rather than contrast deceit with deceit and lawlessness. On the other hand, if the crime of fornication consists of unclean lust (Matthew 5:28), which by all indications had no part in Tamar’s behavior; if she had no other desire than to fulfill her duties according to her own, although not quite pure, understanding, and she ventured to this end with the danger of her very life: leaving her father’s home, seeking a return to a foreign family, to the family of her father-in-law, who was unjust to her - then is it possible to make a stricter sentence about her than what Jesus Christ gave about the adulteress brought to him: whoever is without sin among you, let him be the first to throw a stone of condemnation on her ( John 8:7, 11). Then he didn't know her anymore. Through this Judas confesses the law condemning incest. Scarlet thread. She was supposed to serve as a sign of the firstborn. How did you get out? on you and so on. With the question, the grandmother expresses surprise, coupled with displeasure that the second son forestalled the first son in the birth, and with the answer she calms herself, abdicating the blame for this confusion, for which the first-born could later be indignant at her. Fares. This means destruction. Zara. It means sunrise. The reason for the name may be that just as the sun does not suddenly rise, but sends out the dawn, so Zara, in his birth, first showed his hand and allowed a scarlet thread to be tied on it, but he himself came into the world after his brother. Irenaeus (L. IV, p. 43), Chrysostom (In Gen. LXII), Augustine (Contra Faust L. XXII, pp. 84, 85, 86. de Lit. rud. 19), Theodoret (Quaes. XCVI) find in the birth of Phares and Zara an image of the mystery of the Old and New Testaments. Some notice that in relation to this mystery the name of Zara is placed in Matthew and in the genealogy of Jesus Christ, to which it does not actually belong (Matthew 1:3). The hand and scarlet of Zerah may signify the preliminary manifestation of the promise of the New Testament in the patriarchs, who were then sealed with the covenant blood of Jesus Christ (Gal. 3:16–17). Perez is an image of the Old Testament, which put a distance between the gracious promises and their event. The birth of Zara foreshadowed the visit to the East from above that followed the Law (Luke 1:78), the resolution of fortune-telling, and the fulfillment of the promises of grace. The entry of Tamar, Rahab, and Ruth into the lineage of the Messiah is an omen and some particular anticipation of the appeal of the pagan church to Him. Temptation and Rise of Joseph in Egypt In the speech of the first martyr Stephen, the story of Joseph's captivity is shortened as follows: The Patriarchs, envious of Joseph, sold him to Egypt; but God was with him (Acts 7:9). God was with Joseph, first by providing for him, then by providing through him. The providence of Joseph is revealed in the various temptations by which he was tested, purified and made wise, and in the exaltation by which he was destined to be an instrument of beneficent Providence: providence through Joseph - in preserving the Egyptians and Israelites through him. Having applied this designation to the present legend of Moses, we discover the following order in this legend. Temptations accompanied by consolations: slavery (Gen.39:1) and relief from this condition (Gen.39:2), temptation of chastity and victory over this temptation (Gen.39:6-13), temptation of slander and innocent suffering (Gen.39:14-20) and again relief of this suffering (Gen.39:21-23). The strong temptation of ingratitude and the taking away of the very hope of deliverance (Gen. 40). Unexpected exaltation (Gen.41:1-46). Providence through Joseph about Egypt and the blessing of the house of Joseph (Gen. 41:46–57). Temptations accompanied by consolations XXXIX. 1. Joseph was taken to Egypt, and Photiphar the Egyptian, eunuch of the Pharaohs, chief of the bodyguard, bought him from the hands of the Ishmaelites who brought him there. 2. And the Lord was with Joseph: he was happy in business and was in the house of his master the Egyptian. 3. His master saw that the Lord was with him and that in everything he did, the Lord made haste with his hand; 4 And Joseph found favor in his sight and served him. He made him over all his house, and all that he had he put into his hands. 5. And from the time that he made Joseph over all that he had in his house, the Lord blessed the house of the Egyptian for Joseph's sake, and the blessing of the Lord was upon all that he had in the house and in the field. 6 Therefore he left all that he had in the hands of Joseph; and knew nothing with him except the bread he ate. Joseph was beautiful in face and beautiful in look. 7. And it happened after these events that his master’s wife turned her eyes to Joseph and said, “Sleep with me.” 8. But he denied and said to his master's wife: Behold, my master does not know anything in the house with me, and everything that he has has given into my hands; 9. I am no longer in this house; and he forbade me nothing except you, because you are his wife; How can I do this great evil and sin before God? 10. When in this way she spoke daily to Joseph, and he did not listen to her, to sleep with her and to be with her, 11. it happened one day that he entered the house to do his work, while none of the household was here in the house. 12. Then she took him by the robe and said, “Lie with me.” But he, leaving his clothes in her hands, ran and went out. 13. When she saw that he had left his clothes in her hands and ran out, 14. she called to her household and said to them: Look, my husband has brought a Jew to us so that he may abuse us. He came to me to sleep with me; but I screamed in a loud voice; 15. And he, having heard that I raised a cry and shouted, left his clothes with me, and ran and went out, 16. Therefore she kept his clothes with her until the time his master came to his house, 17. And she told him the same words, saying: The Hebrew servant, whom you brought in to us, came to me to abuse me; 18. but when I raised a cry and began to scream, he left his clothes with me and ran away. 19. When his master heard the words of his wife, in which she told him, saying: Thus has your servant dealt with me, then he was inflamed with anger; 20. And his master took Joseph and gave him to the prison house, where the king's prisoners are kept. And he was there in the prison house. 21. But the Lord was with Joseph and showed mercy to him, and gave him favor in the sight of the ruler of the prison house. 22. And the captain of the prison house gave into the hand of Joseph all the prisoners who were in the prison house; and whatever was done there, everything was done through him. 23. The warden of the prison house did not look at anything that was in his hands; because the Lord was with him and prospered him in what he did. And the Lord was with Joseph. God is with every person, according to His omnipresence, but He was obviously with Joseph, showing His finger in miraculously leading him to a high destination; directly, by admonishing and strengthening, helping Himself, abandoned by all earthly help; gracefully, with an internal gracious anointing, healing the wounds of external suffering. And served him. That is, he served Fotiphar personally in his eyes, under his direct commands. The Lord blessed the Egyptian's house for Joseph's sake. Joseph can be considered both the beginning and the end of the blessing sent upon the Egyptian's house. The grace with which he was filled poured out into his deeds, imparted to them a successful course and abundant fruit, touched the heart of Photipharov with its external gifts and turned all this to the consolation and strengthening of Joseph in his humiliation. So many-originating and mysterious are the ways of Providence! It is so difficult to find the true source of God’s outward blessings and to judge God’s favor towards us by them! So it is good for Isaac, Jacob, and Joseph to journey to the book of Genesis and receive God’s chosen ones! So, finally, it is even better and higher to be a chosen instrument, rather than a visible only object of God's providence and blessing! Except for the bread that he ate. This, as Aben Ezra thinks, was not entrusted to Joseph because the Egyptians do not communicate with the Jews in food. And he said to his master's wife, etc. Joseph's short speech that follows is full of wisdom. Knowing that vice is more likely to be irritated than to be admonished by open reproof, he hides the exposure of adultery in the simplicity of renouncing it. Knowing that passion more easily accepts the impressions of other passions than the pure suggestions of truth, he tries to gradually raise the blinded woman from low to high feelings and distract her from crime, firstly, with the thought of ingratitude: behold, my master knows nothing in the house with me, etc., then with a feeling of honor: I am no longer in this house, etc. Further, a reminder of marital responsibilities: because you are his wife; finally, by the fear of the law and the holiness of the presence of God: how can I do this great evil and sin before God? Leaving his clothes in her hands, he ran. In order to save himself from the action of the crime, Joseph did not care about the fact that he was presenting an opportunity to accuse himself of a crime. A difficult and great victory! When one must choose one of two things: either to appear guilty in order not to be so, or to be so as not to appear; perhaps few will choose, but everyone must choose the first. I called my family and so on. Is it only the frantic woman who avenges herself or anticipates Joseph’s self-reproof? He gave him to the prison house. Just as the life of a slave was inexpensively valued in ancient times, the type of Joseph’s punishment shows that his master was hardly convinced of the reality of his crime; but probably sacrificed it to the whims of his wife and the honor of his house. Wasn’t Joseph’s cross aggravated by this, that he had to suffer not only without guilt, but also from someone who knew his innocence and fidelity. Ingratitude and the withdrawal of hope XL. 1. After these incidents, it happened that the cupbearer of the king of Egypt and the baker stood up to their master, the king of Egypt. 2. Pharaoh was angry with his two eunuchs, with the chief butler and with the chief baker; 3. And he gave them into custody in the house of the captain of the guard, in the prison house, in the same place where Joseph was imprisoned. 4. The captain of the guard assigned Joseph to them, and he served them. They remained in custody for a year. 5. One day, the cupbearer and baker of the king of Egypt, imprisoned in a prison house, had dreams, each with his own dream, both on the same night, each with a special meaning. 6. In the morning Joseph came in and looked at them, and behold, they were perplexed. 7. So he asked Pharaoh's eunuchs, who were with him in his master's house under guard, saying, “Why are your faces so gloomy today?” 8. They said to him: We have had dreams, but there is no one to interpret them. Then Joseph said to them, “Are not interpretations from God?” Tell me. 9. And the chief butler began to tell Joseph his dream, and said to him: I saw as if a vine was in front of me. 10. The vine had three branches. It developed, color appeared on it, berries grew and ripened on it. 11. I had Pharaoh's cup in my hand. I took the berries, squeezed them into Pharaoh's cup, and gave the cup into Pharaoh's hand. 12. Then Joseph said to him, “This is the interpretation: three branches mean three days.” 13. After three days Pharaoh will lift up your head and put you again in your place, and you will put Pharaoh’s cup in his hand, as was your former custom, just as you were his cupbearer. 14. Remember me when it is good for you, and tell Pharaoh about me, and bring me out of this house. 15. For I was stolen from the land of the Jews, and also here I did nothing to throw me into the abyss. 16. The chief baker saw that the interpretation was good, and said to Joseph: “But I saw as if I had three lattice baskets on my head.” 17. In the upper basket was all the food of Pharaoh's grain business, and the birds pecked it out of the basket that was on my head. 18. Joseph answered and said, “This is the interpretation: three baskets mean three days.” 19. After three days, Pharaoh will take your head off and hang you on a tree; and the birds will eat your flesh on top of you. 20. On the third day, which was Pharaoh's birthday, he held a feast for all his servants, and raised up the head of the chief butler and the head of the chief baker among his servants; 21. And he set the chief cupbearer in his former place, and he put the cup into Pharaoh's hand; 22. And he hanged the chief baker, just as Joseph had interpreted to them. 23. However, the chief butler did not remember Joseph, but forgot him. The head of the bodyguard assigned Joseph to them. They ask whether Fotifara should be meant here by the name of the chief of the bodyguards. And some answer in the negative, because Joseph was under the wrath of Photiphar; and this chief of the bodyguard trusts him. But Joseph could have the power of attorney of Photiphar and in prison, if not strong suspicion, or better yet, the honor of his house forced Photiphar to keep him prisoner. Year . The Hebrew ימים (days) often means year (1 Sam. 1:3, 7; Exod. 13:10; Lev. 25:29; Judg. 17:10). Are interpretations not from God? According to the legend of Herodotus (L. II. p. 83), the Egyptians themselves thought that the art of sorcery or fortune telling did not belong to any of the people, but to some deities. This thought is visible later in the words of Pharaoh (Gen. 41:38). The Chaldeans also considered this gift an inspiration (Dan.4:6). Joseph, applying himself to the opinions of his interlocutors, at the same time takes the opportunity to glorify the true God, the giver of gifts (1 Cor. 12:4). Pharaoh will exalt your head. That is, it will increase your condition. Or: you will be subject to a complete revision by Pharaoh. See examples of the same expression in this meaning (Ex.30:12; Num.1:49). Perhaps Pharaoh had a habit before his birthday to review those serving him in order to reward the faithful and forgive some of the guilty. Remember me and so on. In one word, which is found between the writings of Augustine (De temp. Serm. 82.), it is said that Joseph fainted with faith when, instead of waiting for the help from God inherent in him, he resorted to human aid to deliver himself from disaster, and that as punishment for this infidelity, God allowed the courtier to forget him. But perhaps Joseph asked for his help not so much out of his own impatience, but because of the opportunity given by Providence; and perhaps the two-year continuation of imprisonment after that was not a punishment for sin, but only the fulfillment of the sevenfold temptation and the purification of the righteous, like gold in a crucible. Moreover, it should be noted that Joseph’s words were fulfilled, although the cupbearer did not think about it. Stolen. The adventure of Joseph with his brothers could have touched the heart of the courtier more, but the generous sufferer does not want to discover their crimes, although this could be useful to him. From the land of the Jews. The Jewish Land is not called here the whole of Palestine, which could not have been called that before Joshua; but the part of it in which the patriarchs lived. They stayed most near Hebron and wandered from there to Shechem. Into the abyss. To depict the difficult state of imprisonment, Joseph gives the name of the prison from the worst part of it - the underground dwellings. The interpretation is good. It seems that the chief baker did not think that the interpretation of the dream was correct, for this could only be revealed from the event; but the pleasant omen prompted the chief cupbearer to reveal his dream to Joseph. On the head. Herodotus (L. II, p. 35) says that among the Egyptians the male sex usually carries weights on their heads. He will take your head off and hang you. The Egyptians first killed the convicts and then hung them for reproach. XLI. 1. After two years it happened that Pharaoh dreamed that he was standing by a river. 2. And behold, seven cows, good in appearance and fat in flesh, came out of the river, and grazed on the grass. 3. But behold, after them, seven other cows, thin in appearance and lean in flesh, come out of the river, and stand next to those cows on the bank of the river. 4. Finally, the cows, thin in appearance and lean in flesh, ate up the seven cows, good in appearance and fat. Then Pharaoh woke up. 5. He fell asleep again, and another time he saw that seven fat and good ears of corn came out of one stalk. 6. But behold, after them seven ears of grain grew, skinny and scorched by the wind. 7. Finally, the skinny ears devoured the seven fat and full ears. Pharaoh woke up and saw that this was a dream. 8. In the morning, being in confusion of spirit, he sent and called all the Egyptian interpreters of the sacred writings and all the wise men there, and Pharaoh told them his dream, but there was no one who would interpret it for Pharaoh. 9. Then the chief butler began to speak to Pharaoh and said, “I remember my sin today.” 10. Pharaoh was angry with his servants and put me and the chief baker under guard in the house of the chief of the bodyguards. 11. There we had dreams one night, each one had a dream of special significance. 12. There was also with us a young Jew, a slave of the chief of the bodyguard. We told him our dreams, and he interpreted for us, interpreted for everyone according to his dream. 13. And as he interpreted to us, so it happened: I was put in my former place, and he was hanged. 14 Therefore Pharaoh sent to call Joseph, and immediately they took him out of prison. He cut his hair and changed his clothes and appeared before Pharaoh. 15. Pharaoh said to Joseph: I saw a dream, and there is no one who could interpret it; and I heard about you, they say that after listening to a dream, you will interpret it. 16 Joseph answered Pharaoh, “This is not mine; God will give Pharaoh a saving answer. 17 And Pharaoh said to Joseph, “It seemed to me that I was standing on the bank of a river.” 18. And behold, seven cows, fat in flesh and good in appearance, come out of the river and graze on the grass. 19. But behold, after them seven other cows came out, very thin in appearance and skinny in flesh; I have never seen in all the land of Egypt so thin as those. 20. And the thin and lean cows ate up the seven fat cows that had been there. 21. These entered into those wombs; but it was not noticeable that they entered their womb. They were as thin in appearance as at first. Then I woke up. 22. Then I saw in my dream that seven full and good ears of corn came out of one stem. 23. But after them, seven ears grew, thin, skinny and scorched by the wind. 24. Finally, the skinny ears devoured the seven good ears. I told this to those who knew, sowing valuable letters; but no one interpreted it for me. 25. Then Joseph said to Pharaoh, “The dream of Pharaoh is one.” God showed Pharaoh what he wanted to create. 26. Seven good cows mean seven years, and seven good ears mean seven years: this is one dream. 27. And the seven lean and lean cows that came out after those mean seven years, and also the seven lean and scorched ears of corn that were burnt by the wind. There will be seven years of hunger. 28. This is why I told Pharaoh that God showed Pharaoh what he wants to create. 29. Behold, seven years are coming, in which there will be great fertility in all the land of Egypt. 30. After them, seven years of famine will come, and all abundance in the land of Egypt will be forgotten, and famine will exhaust the land, 31. so that the former abundance will be after and unnoticed, because of this famine; for he will be very great. 32. That the dream was repeated to Pharaoh twice, this means that this event was predetermined by God, and soon God will fulfill it. 33. So, let Pharaoh look for a man of understanding and wisdom, and let him set him over the land of Egypt. 34. Let Pharaoh command that overseers be appointed over the land, and that in the seven years of plenty, one-fifth of the grain in the land of Egypt be collected. 35. Let them gather all the food of the coming good years and put the grain under the hand of Pharaoh for food throughout the cities, and let them take care of it. 36. And this food will be a storehouse for the land for the seven years of famine that will be in the land of Egypt, so that the land will not be desolate with famine. 37. This speech pleased Pharaoh and all his servants. 38. And Pharaoh said to his servants, Will we find one like him, a man in whom is the Spirit of God? 39. Then Pharaoh said to Joseph: When God has revealed all this to you, there is no one more intelligent and wiser than you. 40. You will be over my house, and all my people will keep your word; Only with the throne will I be greater than you. 41 And Pharaoh said to Joseph, Behold, I have made thee over all the land of Egypt. 42. And Pharaoh took his ring from his hand and put it on Joseph’s hand; dressed him in fine linen; he placed a gold chain on his neck; 43. He ordered him to be carried on his second chariot and proclaimed before him: bend your knees! Thus, he placed him over all the land of Egypt. 44. Finally, Pharaoh said to Joseph: I am Pharaoh; Without you, no one should touch either hand or foot in all the land of Egypt. 45. And Pharaoh called Joseph's name: Tzaphnath-paneah; and gave him Asenath, the daughter of Potiphera, priest of Heliopolis, as his wife. And Joseph walked through the land of Egypt. 46 Now Joseph was thirty years old from birth when he appeared before Pharaoh king of Egypt. Burnt by the wind. Of course, the wind is hot and drying (Ezek.17:10; Jonah 4:8). After two years. From the imprisonment of Joseph or from the release of the cupbearer? The latter is more likely based on the closest relation of these words to the previous ones. From the river. The cows, signifying the years of fertility and famine, are represented as emerging from the river because Egypt's fertility depended on the Nile. On the grass. In Hebrew באתו. Seventy have εν τω αχι or αχει. They think that this is the most Hebrew word, according to Egyptian pronunciation, it means grass that grows along the banks and in wet places (Job 8:11). Another time he saw it. The second dream is sent to assure the divinity of the first dream (Gen. 41:32) and to participate in its explanation. For the meaning of ears of corn is simpler than that of cows. Interpreters of sacred writings, etc. The Hebrew חרטמים, most likely derived from the Syriac חור saw, interpreted and טים concluded, closed, means seers or interpreters of secrets. So, Akila ϰϱυφιαστας. It is not without reason that by this they mean the middle rank of Egyptian priests, ιεϱογϱαμματεις, interpreters of sacred writings, in a word, hieroglyphs. This means, according to the interpretation of Hesychius and the word εξηγητаς used by seventy interpreters. Pharaoh had a special reason to turn to interpreters of hieroglyphs, for in his dream the hieroglyphic character was noticeable at first glance. The name sages refers, perhaps, to priests of the highest degree, πϱοφηται. What their wisdom consisted of is difficult to determine because, among other things, the Egyptians generally loved secrecy and secrecy in their teaching. Your dream. One in meaning, although two in image and time. There was no one to interpret. The dream seems clear; but either the science of dream interpretation had not yet been brought to perfection, until the example of Joseph aroused the wise Egyptians to this, or God blinded them to further admonish Pharaoh, to glorify his Providence, to shame the vain wisdom of man (Is. 19:11-12). I remember my sin now. Either the sin of ingratitude before Joseph, or the sin before Pharaoh. Pharaoh became angry. Jews speak to those present as if they were absent, as an expression of respect. Got my hair cut. The Egyptians had the custom of cutting both their head and beard, except in sad cases (Herod. L. Π, p. 36). It's not mine; God will give Pharaoh a saving answer. In the Samaritan, Syriac and Seventy texts, this speech has a negative appearance, but the reason is the same: without God, Pharaoh will not be given a peaceful answer. The very thing that Joseph says here to Pharaoh, Daniel expounds in somewhat more detail to Nebuchadnezzar (Dan. 2:27, 28, 29). They denounce pagan wisdom, affirming the indisputable truth of the pagans themselves, that seers are not by human science, but by inspiration and revelation from God: God will give the answer; there is a God in heaven who reveals secrets. They preach Providence, which makes obvious and secret, clear and dark, natural and miraculous suggestions to the great and mighty of the earth for the instruction and good of not only them, but also the peoples and posterity: God will give Pharaoh a saving answer; He told the king what would happen. And it was inconspicuous. A circumstance necessary in the interpretation of the dream, omitted in the first narrative of Pharaoh. Its meaning is that the excess of the seven fertile years will barely be enough for the seven hungry years. They will lay down the bread under the hand of Pharaoh. That is, to the storage facilities that belong to him. Your ring from your hand. Thus, Artaxerxes gave the ring to Mordecai (Esther 8:2). The ring among the ancients was a sign not only of some superiors, but sometimes also of supreme power. So, before his death, Alexander gave his ring to Perdiccas, and this was accepted as a sign of inheritance (Curt. L X, pp. 5, 6). Fine linen clothes. According to the description of Pliny (N. N. L. XIX, p. 1) and Pollux (Onomast. L. VII, p. 17.), they were made from a soft fibrous substance obtained from the nuts of one plant. And now in the East, the sovereign gives clothes as a sign of special favor or when entrusting an important position. On the second chariot. That is, second after your own. Kneel. This is how the word אברך Aquila is interpreted, according to the testimony of Jerome (in Trad. Hebr.), and the Vulgate. Some of the newest think that it means girded from the king, or endowed. I am Pharaoh: without you no one should touch either hand or foot. That is, I am an autocratic king, but I entrust my power to you. Or, by the autocratic power of the king, I command that everything be under your commands. Tzafnav-paneah. Jerome (in Trad. Hebr.) translates Savior of the World from Egyptian, admitting that it can also be translated from Hebrew as Finder of Hidden Things. This latter meaning is attributed to the name פענח צפנת Chrysostom, Theodoret and many newer ones (from the words צפן to hide and to this day the Arabs use מען to open). Others decompose it into the words Sakhpnu - type neneg-ikh, which means the Divine Scribe of the Eternal Spirit. The new name was given to Joseph either because his former foreign name could be unpleasant to the ears of the people; or so that Joseph's use of a new name among the Egyptians was a sign of his submission to Pharaoh. To this end, the Egyptian kings changed the names of the kings of the conquered peoples (2 Chronicles 36:4). Priest of Iliopolis. Instead of the Hebrew name He און, the seventy and in the Vulgate put the name Iliopolis. Cyril, in his interpretation of Hosea, says that the Egyptian He is the same as the Greek ilios, that is, the sun. Strabo (L. XVII) writes that in ancient times this city was a special residence of priests, philosophers and astronomers. Joseph was thirty years old from birth. The narrative of Joseph's temptations is concluded by indicating the time according to what was begun by a similar indication (Gen. 37:2). From a comparison of both, it is clear that Joseph’s temptations lasted 13 or about 14 years. Providence through Joseph about Egypt 46 And Joseph went out from the presence of Pharaoh and went through all the land of Egypt. 47. The earth brought whole sheaves of fertility in seven years. 48. And so he gathered all the food of the seven years that were (fruitful) in the land of Egypt, and laid the food in the cities; in each city he put food from the fields surrounding it. 49. Thus Joseph gathered grain in great abundance, like the sand of the sea, so that he stopped counting, for there was no counting. 50. Meanwhile, even before the onset of the famine year, Joseph had two sons, whom Asenapha, the daughter of Potiphera, priest of Heliopolis, bore to him. 51. And Joseph called the name of his firstborn Manasseh, because, he said, God has brought into oblivion all my misfortunes and the very house of my father. 52. And he named the other Ephraim, because, he said, God has made me fruitful in the land of my suffering. 53 And the seven years of fertility that were in the land of Egypt passed away, 54 and there came seven years of famine, as Joseph said. And there was famine in all lands; and in all the land of Egypt there was bread. 55. Then the whole land of Egypt began to suffer famine, and the people cried out to Pharaoh for bread. Then Pharaoh said to all Egypt: Go to Joseph and do what he tells you. 56. And when there was a famine throughout the whole land, Joseph opened all the storehouses and began to sell grain to Egypt. The famine increased throughout the entire land of Egypt. 57. And from all countries they came to Egypt to buy grain from Joseph, for the famine had increased throughout the whole land. And the land brought forth abundance in sheaves for seven years. The expressions in Matthew (Matt. 13:23) and Mark (Mk. 4:8, 20) are similar to this, composed in the Hebrew language. Based on these examples, the actual words of Moses can be interpreted in such a way that during seven years of abundance the earth brought from one grain such a multitude of stalks and ears of grain that it seemed like a whole sheaf. This will not seem incredible to anyone who knows the fertility of ancient Egypt. Manasseh. It means leading to oblivion. Ephraim. This means abundant fruit, or an abundance of children. There was bread in all the land of Egypt. Then the whole land of Egypt began to suffer famine. That is, the famine first became noticeable in the countries surrounding Egypt; while the Egyptians were still content with the remains of seven fertile years, preserved in their houses; but then the Egyptians also had a shortage of bread throughout their entire land. All over the earth. That is, in the lands adjacent and best known to Egypt. Likewise, the entire universe of the Evangelist Luke (Luke 2:1) means the Roman Empire. According to the transformation noted in the history of Joseph by the Fathers of the Church, his suffering in Egypt corresponds to the suffering of Jesus Christ in the hands of the pagans, and the liberation and exaltation of Joseph corresponds to the action and state of exaltation of Jesus Christ. Joseph is condemned as an unfaithful slave, although Fotiphar felt the injustice of the complaint brought against him; Jesus is also condemned as an outrageous servant of Caesar, although Pilate found no guilt in Him (John 18:38). Although the time of Joseph's stay in prison is not precisely defined in Holy Scripture, three years of this time are clearly indicated (Gen. 40:4, 41:1). In this there is some resemblance to the sojourn of Jesus Christ in the heart of the earth (Matthew 12:40), or in the state of death, which is not strictly called three days. Joseph, imprisoned in prison, announces to the prisoners, one of pardon, and the other of final condemnation. Jesus, having already proclaimed salvation to one of the two thieves on the cross, then descended and preached to the spirits in prison (1 Pet. 3:19). Coming out of prison, Joseph was placed in charge of the house and entire kingdom of Pharaoh; receives from him new clothes, a royal chariot, the honor of kneeling, the name of a secret interpreter and, having entered into the rights given to him, becomes the savior of the Egyptians and Jews. After rising from the tomb, Jesus is given all authority in heaven and on earth (Matthew 28:18), the humble clothing of his flesh changes into a glorified one; The Church, submissive to him, quickly carries His name from country to country, becoming like the horses in Pharaoh’s chariots (Song.1:8). Every knee bows at His name, in heaven and on earth and under the earth (Phil. 2:10). In Him the light is revealed, in Him the mutual union is established, in Him the salvation of Jews and Gentiles is accomplished. Joseph, feeding on bread, enslaved all of Egypt to Pharaoh (Gen.47:21). Jesus, feeding His life with the word, will subject all things to His Father (1 Cor. 15:28). Relocation of Jews to Egypt The migration of the Jews to Egypt is noteworthy in the history of the people of God both in itself and even more so in view of the temptations that followed and the miraculous return to the Promised Land. To the question of how the people of God were allowed to migrate to such a country, where they had to suffer so much and where it was so difficult to snatch them away, Moses answers in this legend with such details that everywhere show and justify Providence in everything. Parts of a legend, however, governed by the simple order of time and the natural union of things, can be these. The first journey of the sons of Jacob to Egypt (Gen.42). Here the first reason for the resettlement is revealed - hunger, and the trial of the brother-sellers begins. Second Journey (Gen.43–45). The trial of Joseph's brothers continues and is concluded; he is God's chosen savior of the Jews; the second reason for the relocation is shown, Jacob's desire to see Joseph. The migration itself (Gen.46:1–7). Here the third reason for the resettlement is indicated - the will and promise of God. List of those who entered Egypt (Gen.46:8-27). It should serve to explain God's promise, to grow Jacob in Egypt into a great nation (Gen. 46:3) - in its application to the event. Details of the coming of the Jews to Egypt (Gen.46:28–47:12). The narrator's digression about the effects of famine in Egypt (Gen. 47:13–26). This, apparently an extraneous part of the story, again shows the need for resettlement: the concept of Joseph’s power is confirmed, as much as is necessary for the authenticity of this story; the concept of the ingratitude of the Egyptians towards the family of Joseph is prepared. General conclusion of the story (Gen.47:27). XLII. 1. When Jacob learned that they were selling grain in Egypt, Jacob said to his sons, “Why are you looking at each other?” 2. And he said, “Behold, I have heard that they sell grain in Egypt; go there and buy for us from there, so that we may be fed and not die. 3 Therefore Joseph's ten brothers went down to Egypt to buy grain. 4. But Jacob did not send Joseph’s brother Benjamin with his brothers, for he said, “No harm would have happened to him.” 5. So the children of Israel came to buy among the others who came. For there was a famine in the land of Canaan. 6. Joseph was the ruler over the land of Egypt, and he sold grain to all the people of that land. So Joseph's brothers came and bowed down to him with their faces to the ground. 7. Joseph, seeing his brothers, recognized them; but he showed himself not to know them and treated them harshly, and asked them: where did you come from? They said: from the land of Canaan, buy food. 8. Although Joseph recognized his brothers, they did not recognize him. 9. Then Joseph remembered the dreams that he had seen about them, and said to them, “You are spies, you have come to see the nakedness of this land.” 10. They answered him: No, my lord, your servants have come to buy food. 11. We are the children of one man; We are without cunning, your servants have never been spies. 12 But he said to them, “No, you have come to see the nakedness of the land.” 13. They said: We, your servants, are twelve brothers; we are the sons of one man in the land of Canaan; and behold, the youngest is now with his father, but one is gone. 14 Then Joseph said to them; just as I told you: you are spies. 15. This is how you will be tested: I swear by the health of Pharaoh that you will not leave here unless your younger brother comes here. 16. Send one of you to bring your brother; meanwhile you will be detained. This will reveal whether you are telling the truth; and if not, then I swear by the health of Pharaoh that you are spies. 17. And he put them in custody for three days. 18 But on the third day Joseph said to them, “Do this and you will live.” (for) I fear God. 19. If you are not suspicious people, then let one brother of you be kept in your prison house; and the rest, go and bring grain to save your houses from famine. 20. Bring your youngest brother to me to justify your words; then you will remain alive. So they did. 21. Meanwhile they said to each other: “As if we are being punished for sin against our brother; we saw the sorrow of his soul when he begged us, but we did not listen; For this reason this sorrow has befallen us. 22. And Reuben answered them and said, Did I not persuade you, saying, Do not sin against the boy? but you didn't listen. Behold, now his blood will be exacted. 23. But they did not know that Joseph understood, for there was an interpreter among them. 24 And Joseph withdrew from them and wept. Then, returning to them, he spoke to them, took Simeon from them and bound him before their eyes. 25. Finally, Joseph ordered their bags to be filled with bread, and their silver to be returned to everyone in his bag and to be given provisions for the journey. This is what he did to them. 26. They put their bread on their donkeys and left from there. 27. At the lodging for the night, one of them opened his sack to give food to his donkey, and he saw his money; behold, it is in the very opening of his sack. 28 So he said to the other brothers: My silver has been returned; here it is in my bag. Then their hearts trembled, and they said to each other in amazement: what has God done to us? 29. When they came to Jacob their father in the land of Canaan, they told him everything that had happened to them, saying: 80. The ruler of that land treated us harshly and took us for spies of that land. 31. We told him that we are without cunning; that we were not spies, 32. that we are brothers; that we are twelve sons of our father; that one is gone, and the youngest is now with our father in the land of Canaan. 33. To this the ruler of that land said to us: this is how I will find out whether you are suspicious people. Leave one brother of you with me; But you take food from your houses and go; 34. And bring to me your youngest brother; Then I will make sure that you are not spies, but well-intentioned people, I will give you your brother, and you can trade in this land. 35. When they began to empty their sacks, it turned out that each one had a bundle of his silver in his sack. When they saw the bundles of their silver, both they and their father were horrified. 36. However, Jacob their father said to them, “You have deprived me of children.” Joseph is gone, Simeon is gone, and you want to take Benjamin! All this is to my misfortune! 37. To this Reuben answered his father, saying: kill my two sons, if I do not bring him to you, give him into my hands, I will return him to you. 38. But Jacob said, “My son must not go with you; because his brother died and he was left alone. If misfortune were to happen to him on the path you are going on, you would bring my old age with sorrow to Sheol. Why are you looking at each other? That is, why do you remain in useless bewilderment and inaction? Boss . In Hebrew שליט shallit. The Hebrew name has the same root as the Arabic name Sultan and shows the sovereign owner (Eccl. 2:19). He sold bread. The bread was sold, no doubt, in different places and by different bosses; only under the chief control of Joseph. But why were Joseph’s brothers forced to go all the way to the capital and Joseph himself? Because, of course, he left it to himself alone to consider the demands of foreigners, in order to satisfy them only to the extent of their extreme need from his surpluses. He showed himself to not know them and treated them harshly. Joseph's act, at first glance, has the appearance of reprehensible pretense and vengeance. But the purity of his heart and brotherly love are revealed by the tears he shed over the contrition of his brothers (Gen. 42:24). So, the trick he used, no doubt, had good intentions, such as: to arouse the conscience of the guilty brothers with a threatening misfortune to admit the crime they committed and, consequently, to blot it out; to receive, no matter how impatiently desired, just as quick and undisguised notification about the fate of the father and half-brother; Before revealing the secret, bring Benjamin into complete safety, against whom envy and malice, deceived in Joseph, could turn their weapons. Then Joseph remembered his dreams. That is, I felt internally that they were now coming true, and recognized this as the work of God. You are spies. A completely unrelated accusation is connected here with the recollection of previous dreams. This connection does not consist in the fact that Joseph, remembering how his brothers once quarreled with his dreams, wants, based on their event, to mutually quarrel with the envious, but in the fact that, having now recognized his previous temptations as the blessing of Providence, he at the same time received a secret inspiration to put his brothers in a short-term temptation for their correction. You have come to see the nakedness of this land. That is, places that are not fortified either by nature or by art and are open to enemy attack. The suspicion is specious, for the most dangerous border of Egypt was from Palestine; and necessary in Joseph for the Egyptians, for the sudden favor of an unknown stranger, he himself could lead to suspicion among the Egyptians. We are without cunning. That is, we are people who do not have any hidden views or hostile intentions. We, your servants, are twelve brothers and so on. That is, “we are not messengers of any kingdom or people; we belong to one small tribe. How can we be dangerous to Egypt?” And one was gone. The expression is mutual, originating, it seems, from a confused conscience. The sons of Jacob do not want to admit that their brother suffered from them, and they do not dare to lie that he died. Exactly as I told you and so on. That is, “I told you that I have suspicions about you; now it will be clearly revealed.” I swear by the health of Pharaoh. In swearing in the name of Pharaoh, some find a form of idolatry. But the Jews, even the best of the Jews, did not shy away from using human names in oaths (1 Kings 17:55, 20:3, 25:26; 2 Kings 2:2, 4, 6). The reason for the oath of Isiphus is this: “just as it is true that Pharaoh is healthy, or that I wish long live Pharaoh, it is also true that you will not leave here unless your younger brother comes here” 47 . And he put them in custody for three days. In order, perhaps, to give time to choose one who would return to his father and bring his last brother; for at first no one volunteered for this sad task. I fear God. With these words, Joseph completes the triumph of truth over the conscience of his brothers, which soon becomes visible (Gen. 42:21). Seeing a foreign ruler, out of fear of God, refraining from cruelty against strangers unknown and revered by spies, with what remorse they should have remembered: did they fear God then when they became embittered against their brother, considering him a spy on their actions! Let one brother of you be kept in your house of confinement. Having made his brothers feel the power of strict judgment, in order to achieve his intention, Joseph softens his definition, probably in order not to cause grave sorrow to his father. For this reason this sorrow has befallen us. Joseph's brothers are happy that even in their sinful state they retained the assurance of a wise and righteous Providence. This assurance now becomes the source of their repentance, purification and salvation. Happy is he who can follow their example in explaining his misfortunes. For there was a translator between them. Although the Hebrew and Egyptian languages ​​are branches of the same root, it is not surprising that the Egyptians needed a translator for the Jews, just as during the time of the kings the common people of Judah could not understand the Chaldeans (2 Kings 18:26). From the present case, some conclude that the language used in the house of Jacob was Canaanite, and not Hebrew; for they say: where does the Hebrew translator come from in Egypt? But is this surprising, since many and populous tribes, besides Jacob, already spoke Hebrew not far from Egypt, such as the tribes of Ishmael, Keturah, Esau? If the sons of Jacob in Egypt actually spoke Canaanite, can one conclude from this that their home did not have its own Hebrew language? And he took Simeon from among them, and bound him before their eyes. Joseph does not touch Reuben as less guilty; Simeon places the entire burden of the disaster, of course, as being more guilty than others. Being the eldest after the first-born, Simeon could, uniting with this, keep others from crime; he didn't do that. Judging by his properties, which are revealed from his actions with the Shechemites and from the decisive response of Jacob himself (Gen. 49: 5-7), one can guess whether he was the first cause of Joseph’s misfortune. And return their silver. Perhaps Joseph was afraid that the lack of money would complicate the second journey of his brothers to Egypt. To your donkey. If each of the brothers had with him no more than one donkey, which was supposed to carry bread, food supplies, and water, then the amount of bread brought to the house could not be large. So, did the Egyptians not allow the sale of grain in large quantities, or did Jacob not yet have an extreme shortage of it? Or did the brothers, in addition to their donkeys for themselves, also have donkeys on which they carried bread to the house? What has God created for us? This shows that everyone at the same time found their silver (Gen. 43:21). When they saw the bundles of their silver, both they and their father were horrified. The sons of Jacob share surprise and concern with their father, without revealing to him that they noticed the silver on the way, so that he would not say: why did they not return to Egypt and give it back? All this is to my misfortune. Recognizing himself alone as unhappy, Jacob thereby reproaches his children either out of some suspicion or premonition that they are not just unhappy, but guilty. Kill my two sons. The pledge of assurance is incorrect, but it testifies to Reuben’s zeal for his father. With sadness. This means: continuous from the time of the loss of Joseph and joyless until the end. XLIII. 1. Meanwhile, famine increased in the land. 2. So, when they had eaten all the bread brought from Egypt, then their father said to them: go again, buy us some food. 3. Judas answered and said to him, “The man (the ruler of that land) decisively said to us: You will not see my face unless your brother is with you.” 4. If you send our brother with us, we will go and buy you food. 5. And if you don’t send, then we won’t go; for the man said to us, You will not see my face unless your brother is with you. 6. Israel said: Why did you do this evil to me, telling that man that you have another brother? 7. They answered: he asked us about us and about our family, saying: Is your father alive, do you have a brother? And we told him about these issues. Could we have foreseen that he would say: bring your brother? 8. And Judah said unto his father Israel, Let the lad go with me; We will get ready and go, and thereby save our lives, and we, and you, and our little children will not die. 9. I take him as a guarantee. Claim it from my hands. If I do not bring him to you and place him before you, may I remain guilty of sin against you for the rest of my life. 10. If we hadn’t put it off, we would have already gone twice. 11. Finally, Israel their father said to them: If this is already the case, then do this: take the best products of this land in your vessels and take as a gift to that man some balsam, some honey, styrax, frankincense, pistachios and almonds. 12. Take other silver into your hands; and return the silver that was put back into the holes of your sacks with your hands: perhaps it is a mistake. 13. Take your brother and, getting up, go again to the man. 14. May Almighty God give you mercy in that man, so that he will let you go, and your remaining brother, and Benjamin. And if I’m already childless, then let me stay. 15. Then they took those gifts, and the other silver in their hands, and Benjamin also, and they arose and came to Egypt and appeared before Joseph. 16. Joseph, seeing Benjamin among them, said to the steward of his house: Bring these people into the house, kill some of the cattle and cook them; because they will dine with me at noon. 17 He did as Joseph said and brought them into Joseph’s house. 18. But they were afraid because they had brought them into the house of Joseph, and they said, “It is for the money that was first returned to our sacks that they are leading us to find fault with us, and to attack us, and to take us into slavery and our donkeys.” 19. So they came to the steward of Joseph's house, and began to speak to him at the door of the house, 20. and said: Listen, my lord, we have come before to buy food. 21. And it happened that, having come to spend the night and opening our bags, we saw silver in the hole of each of us in the bag, our silver and the same weight; we return it with our own hands. 22. And to buy food we brought other silver in our hands. We do not know who put our money in our bags. 23. He answered: Be calm, do not be afraid. Your God and the God of your father has given you treasure in your sacks; your money has reached me. Then he brought Simeon to them, 24. and he brought them into Joseph's house, and gave them water, and they washed their feet, and gave them food for their donkeys. 25 By the time Joseph arrived at noon, they had prepared gifts, for they had heard that they would dine there. 26. And when Joseph came to the house, they brought into his house the gifts that were in their hands, and they bowed down to him to the ground. 27. He asked them about their welfare and said: Is your father, the old man about whom you spoke, well? is he still alive? 28. They answered: Long live your servant our father; he is still alive [He said: Blessed is this man of God]. They bowed to him. 29. And he lifted up his eyes and saw Benjamin his brother, his mother’s son, and said, “Is this your younger brother, of whom you told me?” And he said: The mercy of God is with you, my son. 30. Then Joseph hastily left, because his love for his brother was inflamed; he looked for a place to cry and, entering the inner room, cried there. 31. Then he washed his face, went out and, holding back, said: Offer food. 32. And they offered it to him especially, to them especially, to the Egyptians dining with him, also especially, for the Egyptians cannot eat with the Jews, because the Egyptians turn away from this. 33. And they were seated before him, the elder according to his seniority, and the younger according to his decency for the youngest, so that they marveled at each other. 34. And he sent them portions of what was before him, and to Benjamin he gave a portion five times the portions of all of them. And he drank quite a lot. XLIV. 1. Then he gave his command to the steward of the house, saying: Fill their sacks with bread as much as they can carry, and put everyone’s money in the hole of his sack. 2. Moreover, put my cup, a silver cup, into the hole of the youngest’s bag, along with his silver for the bread. He did this exactly as Joseph ordered. 3. In the morning, when it was dawn, they were released, themselves and their donkeys. 4. They had not yet gone far from the city, when Joseph said to the steward of his house: Go, catch up with these people, and when you catch up, tell them: why did you repay evil for good? (Why did they steal my silver cup?) 5. Isn’t this the one from which my master drinks? and, of course, he will guess about it. It's a bad thing you did. 6. Therefore he overtook them and spoke to them these very words. 7. They answered him: Why does our lord say such words? God save your servants from such a thing as you are talking about. 8. Behold the silver that we found in the holes of our sacks, we brought back to you from the land of Canaan; How can we steal silver or gold from your master's house? 9. Whosoever of thy servants is found, to him shall death; and let the rest be slaves to our master. 10. He said: good, as you said, so be it: whoever has it, he will be my slave, and the rest will be right. 11. Then they hastily lowered their sacks to the ground and opened each of their sacks. 12. He searched, starting with the eldest, and ending with the youngest. The cup was found in Benjamin's bag. 13. Then they tore their clothes and, putting burdens on their donkeys, returned to the city. 14 And Judah and his brothers came to the house of Joseph, who was still at home, and fell down on the ground before him. 15. Joseph said to them: How did you do such a thing? Didn’t you know that a person like me would, of course, guess right? 16. Judas answered: What shall we say to our lord? What will we answer? What is the excuse? God has found out the iniquity of your servants; Behold, we are servants to our master, both we and he in whose hands the cup was found. 17. But he said: God forbid that I do this; the one in whose hands the cup was found will be my slave, and you go safely to your father. 18. Then Judas approached him and said: Do me mercy, my lord, let your servant speak a word in the ears of my lord, and do not be angry with your servant; for you are the same as Pharaoh. 19. You, my lord, asked us your servants, saying: Do you have a father or a brother? 20. We told our lord that we have an aged father and a younger brother, a son of old age, whose brother died, who was left alone by his mother and whom his father loves. 21. To this you said to your servants: Bring him to me, I will look at him. 22. We answered our master that a boy cannot leave his father, and that if he leaves his father, he will die. 23. But you said to your servants: unless your younger brother comes with you, you will see my face no more. 24. So when we came to your servant our father, we told him the words of my master. 25. And when our father said, Go again, buy us some food; 26. then we answered: we can’t go; and if our younger brother is with us, then let us go; because we cannot see the face of that man unless our younger brother is with us. 27. At this your servant, my father, said to us: You know that my wife bore me two sons. 28. One left me, and I concluded that he was probably torn to pieces and I don’t see him to this day. 29. If you take this one out of my sight, and trouble happens to him, then you will bring my old age with sorrow to Sheol. 30. Now, if I go to your servant, my father, and if the boy with whose soul his soul is connected is not with us, 31. then as soon as he sees that the boy is not there, he will die; and thus your servants will bring down the old age of your servant our father with sorrow in Sheol. 32. Moreover, I, your servant, took the boy as a guarantee from my father, saying: if I do not bring him to you, let me remain guilty of sin against my father for the rest of my life. 33. So, let me, your servant, instead of the lad, remain in slavery to my master; and let the boy go with his brothers. 34. For how can I go to my father if the boy is not with me? I don’t want to see the disaster that will befall my father. XLV. 1. Then Joseph could no longer restrain himself in front of all those standing around him and exclaimed: Remove everyone from me. And no one stood before him when Joseph revealed himself to his brothers. 2. He let out a cry and weeping, so that the Egyptians heard, and the house of Pharaoh heard. 3. And Joseph said to his brothers, “I am Joseph.” Is my father still alive? But his brothers could not answer him, because they were confused by his presence. 4 Therefore Joseph said to his brothers, Come near to me. They approached. He continued: I am Joseph, your brother, whom you sold into Egypt. 5. But no longer grieve or complain that you sold me here, because God sent me before you to preserve your life. 6. For now is the famine continuing in the land for two years; There are still five years left, during which there will be no plowing or reaping. 7. God sent me before you to lay your remains on earth and to preserve your life with a great deliverance. 8. Thus, it was not you who sent me here, but God, who made me a father to Pharaoh, lord over all his house and ruler over all the land of Egypt. 9. Hasten, go to my father and tell him, “This is what your son Joseph says: God has made me lord over all Egypt; come to me, don’t hesitate. 10. You will live in the land of Goshen (Arabia); and you will be not far from me, you, and your sons, and your sons’ sons, and your flocks and herds, and all that is yours. 11. There, since there will be five more years of famine, I will feed you, so that you and your house and everything that is yours will not be exhausted. 12. And behold, your eyes and the eyes of my brother Benjamin see that it is I who speak to you. 13. Tell my father about all my glory in Egypt and about everything that you saw, and hasten to bring my father here. 14 And he fell on his brother Benjamin’s neck and wept; Benjamin also wept on his neck. 15. And he kissed all his brothers, and wept, hugging them. Then his brothers spoke to him. 16. Rumor came to Pharaoh's house that Joseph's brothers had come, and this pleased Pharaoh and his servants. 17. And Pharaoh said to Joseph: Tell your brothers: do this: load your donkeys and go, return to the land of Canaan; 18. And take your father and your families, and come to me, I will give you the best pasture in the land of Egypt, and you will eat the fat of the land. 19. You are commanded to do this also: take chariots from the land of Egypt for your children, and for your wives, and bring them for your father, and come. 20. And let not your eye spare your vessels. For the best pastures of the land of Egypt will be yours. 21 And so the children of Israel did. Joseph gave them chariots. as Pharaoh said, and travel supplies. 22. He gave each of them a change of clothing; and to Benjamin he gave three hundred shekels of silver and five changes of clothing. 23. He also sent to his father ten donkeys laden with the best products of Egypt, and ten donkeys laden with wheat, bread and food for his father on his way. 24. Thus he sent his brothers away, and they went. At this he said to them, “Do not be alarmed on the way,” 25. So they left Egypt and came to the land of Canaan to Jacob their father. 26. And they told him, saying: Joseph lives, and now he rules over all the land of Egypt. But his heart was cold, for he did not believe them. 27. But when they told him all the words of Joseph that he had spoken to them, and when he saw the chariots that Joseph had sent to carry him, then the heart of Jacob their father quickened. 28. And Israel said: Enough! My son Joseph is still alive! I'll go and see him before I die. He let the boy go. Benjamin was at this time about 20 years old. But the Hebrew language gives the name of a youth to this age (1 Kings 3:7). May I remain guilty of sin against you for the rest of my life. That is, I am subject to your wrath without hope of forgiveness. If this feeling is compared with the one that Reuben had previously expressed on this same occasion (Gen. 42:37), then the heart of Judah, more than Reuben, will appear worthy of the firstborn of Israel. For Reuben, for his courageous promise, puts in danger the lives of his two sons, innocent and not involved in his cause; and Judas sacrifices himself to filial love and the well-being of his father’s house; and as an undoubted guarantee of filial fidelity, he places fatherly favor instead of life, and, consequently, values ​​this favor more than life itself. Some honey. Since Egypt also abounded in bee honey, they think that there is of course a type of honey brewed from grape berries. Pistachios. As the Samaritan interpreter shows and as Bochart proved (Geogr. S. R. II. L. Ε I, p. 10 48). And if I remain childless, then I will remain. That is: “I entrust myself and my descendants to God; if He wants to visit me with a new misfortune and deprive me of my children, so be it according to His destinies” (see a similar expression: Esther 4:16). Adversity and danger lead Jacob to perfect devotion to God, and this devotion will lead to a good end to his calamity. He said: Blessed is this man of God. These words are now read only in the Samaritan and Greek texts, and not in the Hebrew. But the authenticity of the Samaritan and Greek reading is confirmed by the Hebrew text in the following words of Joseph to Benjamin (Gen. 43:29). For the Egyptians cannot eat with the Jews. Not only the Jews, but, according to the testimony of Herodotus (L. II, p. 41), the Greeks were also alienated by the Egyptians, so that they did not even eat meat cut off with a Greek knife, fearing that this knife would not be desecrated by cutting a cow, which they considered a sacred animal. Senior in seniority, etc. In short, by birth order. And to Benjamin he gave a portion five times more than the portions of all of them. By distinguishing Benjamin, Joseph both satisfies his love for him and gives justice to his integrity, and at the same time tests whether this will arouse envy in his brothers. And they drank quite a bit. It is not drunkenness that is described here, but the contented use of wine according to the ritual of a feast. Drunkenness was intolerable in ancient Egypt. He will, of course, guess about it. Seventy interpreters translated: he also casts magic over her. To explain this, they believed that Joseph was speaking here about himself according to the concept of the people, all the more so for the time being to hide his face from his brothers; or that he actually used the cup in sacrifices and libations when he began to interpret dreams. But following the example of the use of the word נחש (1 Kings 20:33), the translation of this place should be corrected as follows: he, of course, will guess about it. That is, out of the habit of using this cup, he will remember it, recognize that it is not there, and, based on his insight, correctly guess where it should be. This explanation is best consistent with Joseph’s subsequent words to his brothers: Didn’t you know that a person like me would, of course, guess right? They could not know whether he was a magician, but they had a chance to notice his insight. What will we say and so on. Could they answer that the bags were not filled with them and were not tied by them. But since the evidence was very clear, Joseph’s behavior was menacing, defense against claims was impossible, then Judas, in order to no longer irritate the ruler of Egypt with his justification and complaint of deceit, turns to his mercy. God has found out the iniquity of your servants. To find unrighteousness is to discover, condemn and punish it ( Hos. 12:8 ). The reason for Judas’s confession is as follows: “Our situation is so difficult that we do not find a sufficient means of averting suspicion from ourselves; So, keeping silent about the justice or injustice of the present accusation of theft against us, we admit that, of course, God destined to punish us for some secret sin, and therefore we are ready to surrender to our fate.” It is impossible not to notice that Judas at that time was thinking about the well-known untruth of his brothers against Joseph; but, fearing to present his judge with a new case of severity, he closes his confession from him with mutual words (see Gen. 42:20, 28). For you are the same as Pharaoh. That is, you have the power to pronounce a decisive, indisputable verdict of the court, and to show royal mercy. My wife. Jacob primarily means by this name Rachel, his only wife, according to his intention. I concluded that he must have been torn to pieces. Judah admits that Jacob lost his son by an unusual death, but softens his words and closes his suspicion (Gen. 42:36). And here sincerity fights with the fear of new troubles. With whose soul his soul is connected. This describes the strongest love (1 Samuel 18:1). Remove everyone from me. Joseph secludes himself with his brothers not only according to the ordinary rule of decency, so that, having given freedom to his heartfelt feelings, he would not present himself as a disgrace to foreigners and subordinates, but also in order not to humiliate his brothers in the eyes of the Egyptians by revealing their crime. They were dismayed by his presence. Joy, fear, surprise, repentance must have made up this mixed feeling. Come closer to me. Or confusion did not allow the brothers to approach Joseph at the first words and, perhaps, threw them to the ground before him; or he did not want to utter aloud the sad secret of their crime. I am Joseph, your brother. He repeats, hastening to stop the amazement: he adds the name of his brother, anticipating despair. But don’t be sad anymore and so on. Now the trial of Joseph's brothers ends, and consolation is given to repentance. In order to ease the grief of repentance and once and for all stop the mutual accusations and complaints of the brothers, Joseph tries to turn their attention from their evil deed to the good consequences that Providence derived from it. But the words of Joseph should not seem to lead to the conclusion that God leads man to sin in order to achieve his purposes, or that every sinner can comfort himself with the good consequences of his evil deeds. Another time, Joseph expresses his thoughts more expansively (Gen. 50:20). It is necessary to carefully distinguish: the action of sin is at its source, which is the free determination of the will. From this side it completely depends on the person and constitutes his guilt; the same action in its appearance, in the union of incidents, in natural and accidental consequences. All this is in the hands of Providence, and by His wisdom it can be turned for good. Also: a state of unrepentance for sin. In it, a person, being internally a slave of sin, of course, cannot be consoled by the fact that the consequences of his actions outside of him are turned into good by Providence; state of repentance. Here, since the free principle of sin in a person is destroyed and consequences independent of him remain, he can console himself with the fact that God, sooner or later, through himself or through others, will direct them to good and thus completely erase the evil committed. No plowing. Due to a lack of seeds and, perhaps, in Egypt due to a prohibition from Joseph, so that they would not be destroyed in vain. God sent me before you. Repeating this, Joseph, to calm down, shows his brothers that he does not want to remember how he was sold by them, but knows only that he was sent by God. He will lay your remains on earth and preserve your life with a great deliverance. That is, he will put you among those remaining from the famine on earth and will keep you alive in great numbers, while other neighboring tribes either completely or for the most part perish. So you didn't send me here. This should be understood not as an independent truth, but as the feeling of Joseph. More clearly: “Looking at my condition as an obvious work of Providence and thus being consoled, I do not notice your business at all and therefore I can neither be angry with you nor complain.” Father to Pharaoh. The father's name here portrays the plenipotentiary advisor and mentor. Just as a good son does nothing without the advice and permission of his father, so Pharaoh did nothing without Joseph (Judges 17:10). Joseph describes his power in order to convince his brothers and father of the convenience and benefits of relocating them to Egypt (Gen. 45:9, 13). In the land of Goshen (Arabia). The last name was added against the Hebrew text by seventy interpreters, probably because they believed the land of Goshen to be in the so-called Arabian (adjacent Arabia) region of Egypt. From the Holy History, the position of this land is determined by the fact that it lay not far from the capital where Joseph stayed (Gen. 45:10), that is, Tanis (Ps. 77:12), and, moreover, on the way to this capital from the land of Canaan (Gen. 46: 28-29). Joseph chose this land for the Jews because of its proximity to his residence (Gen. 47:10), because of the abundance of pastures (Gen. 47:6), to separate the Jews from the Egyptians, who hated the shepherds (Gen. 46:34), for the convenience of coming from the land of Canaan and returning to it. The name of the land Goshen, since seventy pronounce it, can mean the land of rain, that is, the land in which it rains; for in upper Egypt it either does not occur, or is very rare. The name Hashen, which is now read in the Hebrew text, may have meant the same thing in Egyptian. And behold, your eyes and the eyes of Benjamin, etc. “You might not believe it when people tell you about me; but you yourself see me, and if my father did not believe you, let him believe Benjamin.” Then his brothers spoke to him. That is, now only having come out of their amazement were they able to talk to him brotherly. And this pleased Pharaoh and his servants. By natural justice, it could have turned out that the Egyptians were pleased with the opportunity to thank Joseph for saving Egypt by saving his family. I will give you the best pastures. This specific meaning of the word טוב is derived from the root יטב using the Arabic dialect. It is more difficult to guess in Pharaoh's promise. The fatness of the earth. This means: the best products of the fertile land (Deut. 32:14). And let not your eye have mercy on your vessels. “Do not be difficult in your relocation by gathering and moving all the belongings of the house: neglect them in order to hasten to where abundance and joy await you in all things.” He gave each of them a change of clothes. Clothes were used by the ancients as gifts, since, according to their custom, being collected and stored in great numbers, they formed part of the wealth (James 5:2). Don't worry on the road. This saying can have two meanings. Or don't be afraid. That is, now no longer be afraid of the same anxiety, pursuit and search. Or don't get annoyed. That is, do not fall into new disagreements when remembering the past. Enough! This is how the word רב was interpreted by seventy interpreters (Num. 16:3, 7). The meaning of Jacob’s words seems to be this: “I am not comforted, and I am not concerned about the greatness and wealth of my son: it is enough that he lives.” XLVI. 1. And Israel departed with all their people, and came to Beershava, and offered sacrifices to the God of their father Isaac. 2. God spoke to Israel in a vision at night and said: Jacob! Jacob! He answered: here I am. 3. Then God said: I am God, the God of your father; Do not be afraid to go to Egypt, for there I will raise you into a great nation. 4. I will go with you to Egypt; I'll take you back from there. Joseph will close your eyes with his hand. 5. Then Jacob set out from Beershava; and the children of Israel carried Jacob their father, and their children, and their wives in the chariots which Pharaoh had sent to bring him. 6. They also took their livestock and their property, which they had acquired in the land of Canaan, and came to Egypt, Jacob and all his descendants with him. 7. His sons and his sons' sons came with him to Egypt; his daughters and his sons' daughters, and all his descendants. And Israel set out. Probably from Hebron. And he came to Beershava. Not only because the path to Egypt lay through this place, but because Abraham consecrated this place with an altar and worship (Gen. 21:33), and God appeared here to Isaac and comforted him with a promise during temptation (Gen. 26:23–24). And he offered sacrifices to the God of his father Isaac. God, on behalf of Jacob, is called here as He called Himself in His solemn appearance to Jacob in Bethel (Gen. 28:13). The intention of this special service can be considered threefold: to ask through prayer for God’s help and blessing for the undertaking journey; to renew by sacrifice on the altar of Abraham, to the God of Isaac, the hereditary covenant with God, and apparently to seal faith in the promise at a time when, with the necessary removal of Jacob from the land of promise, all traces of it were apparently blotted out; prepare yourself with purification and reverence, and test whether God Himself does not deign, as before in similar cases (Gen. 28:10, 31:3, 11, 32:1, 35:1), to appear and reveal His will in a matter so important. This premonition of Jacob is justified by the event. Jacob! Jacob! A profound appeal, awakening either from sleep or from deepening in thought. Do not be afraid: misfortune or death on the way, removal from the land of promise, dangers from idolatry and the vices of the Egyptians. I will go with you to Egypt. Having tied the patriarchs with a promise to the land of Canaan, God now appears Himself as primarily dwelling in it and, in order to avert all bewilderment about the continuation of His favor and help when Jacob moves away from it, He places Himself as his companion. I'll get you out of there. That is: “I will return your descendants from Egypt, also leading them.” Joseph will close your eyes with his hand. This explains the previous words of revelation and shows that the return from Egypt will follow after the death of Jacob; Meanwhile, two consolations are offered to him: that his beloved son will delight the last minutes of his life and will remain in prosperity after his death. Daughters. One of Jacob's daughters, Dinah, is named in the list of those who emigrated. So, perhaps the wives of the sons of Jacob are also called daughters here, but here we are talking, it seems, about the descendants of Jacob only, as well as below (Gen. 46:15). This type of incongruity is better explained by the carelessness inherent in language (23, Gen. 36:25; Num. XXVI. 43). 8. These are the names of the children of Israel who went over to Egypt: Jacob and his sons. Jacob's firstborn son Reuben. 9. The sons of Reuben: Hanoch, Fallu, Hezron and Harmi. 10. Sons. Simeon: Jemuel, Jamin, Ohad, Jachin, Zohar, and Shoul, the son of a Canaanite woman. 11. The sons of Levi: Gershon, Kegath and Merari. 12. The sons of Judah: Er, Abnan, Shiloh, Perez and Zara; but Er and Abnan died in the land of Canaan. The sons of Perez were Esrom and Hamul. 13. The sons of Issachar, Tola, Puah, Jod and Shimron. 14. Sons. Zebulun: Sered, Elon and Jahlel. 15. Cuu are the sons of Leah, whom she bore to Jacob in Padan-Aram, and Dinah his daughter. All the souls of his sons and daughters are thirty-three. 16. The sons of Gad: Tsiphion, Haggi, Shuni, Ezbon, Yeri, Arodi and Areli. 17. The sons of Asher: Imna, Ishva, Ishvi, Beriah and Serah their sister. Sons of Berea: Heber and Malkiel. 18 These are the sons of Zilpah, whom Laban gave to Leah his daughter. She bore Jacob these sixteen souls. 19. The sons of Rachel, Jacob's wife: Joseph and Benjamin. 20. To Joseph in the land of Egypt Manasseh and Ephraim were born, whom Asenasha, the daughter of Potiphera, priest of Heliopolis, bore to him. [And the sons of Manasseh were born to him by his concubine Sirah: Machir, and from Machir was born Gilead. The sons of Ephraim, brother of Manasseh: Sutalaam and Taam. Sons of Sutalaam: Edom]. 21. The sons of Benjamin: Bela, Beher, Ashbel; (The sons of Bela were Hera and Naaman, Ehi and Rosh, Myupim, Hyupim. From Hera was born Ard. 22. These are the sons of Rachel who were born to Jacob, all fourteen (18) souls. 23. The sons of Dan: Hushim. 24. The sons of Naphtali: Jahzeel. Gut, Yetzer and Shillem. 25. These are the sons of Ballah, whom Laban gave unto his daughter Rachel: and she bare unto Jacob only seventeen souls. 26. All the souls that went with Jacob into Egypt, besides the wives of the sons of Jacob, were altogether sixty-six souls. 27. The sons of Joseph, which were born unto him in Egypt, were two (9) souls. All the souls of the house of Jacob that went over into Egypt. (75). Passed to Egypt. In order to prevent doubts about the reliability of the list of those who crossed into Egypt, it is necessary to determine what the writer means by the word passage. So, under the name of the passage of the children of Israel into Egypt, it does not mean the move of Jacob with his family from the land of Canaan to the land of Goshen in the 130th year of his life, for among those who crossed into Egypt are Joseph and his children (Gen. 46:27), who did not participate in the move, and also the grandchildren of Judah from Perez (Gen. 46:12) and the grandchildren of Benjamin (Gen. 46:21; Numbers 26:38–40), who could not have been born before the move. Blessed Augustine honors the entire period of Joseph’s life and dominion in Egypt by going to Egypt. This assumption resolves all the confusion about the list; it only expands the meaning of the word passing further than necessary and without obvious reason. The passage of the sons of Israel into Egypt is contrasted, on the one hand, with their constant stay in the land of Canaan, and on the other, with their constant stay in Egypt. Therefore, the first limit of passage is the coming of Joseph, the last is the death of Jacob; for when Moses notices that after the death of Jacob, Joseph himself and his father’s entire household remained in Egypt (Gen. 50:22), then it is assumed that the Jews hitherto considered themselves to be short-term strangers in Egypt only and were thinking about a quick return resettlement. According to this concept of passing into Egypt, the list of those who passed into it represents the state of the tribe of Jacob after his death; From this it becomes clear how those born in Egypt entered it. Son of a Canaanite woman. This is noted, of course, because the sons of Jacob usually took as spouses from the descendants of Abraham or Farrin. Sons of Simeon, etc. Here we note the dissimilarity of the names with the list of the book of Chronicles (1 Chronicles 4:24). To resolve this and similar difficulties, it is enough to imagine in general that in a book of a later time some names of genealogies may be omitted, which became unnecessary due to the impoverishment or ignorance of any tribe; that time can change the pronunciation of names; that the same persons can appear under new names, because Jews, in addition to their birth name, often also had a name for some property, deed, or adventure, for example: Jacob - Israel; Esau - Edom; Gideon - Jerubbaal; that Jews sometimes confuse sons and grandsons under the common name of sons, due to the well-known uncertainty of their language and according to the law of adoption (21). These are the sons of Leah, whom she bore to Jacob in Padan-aram. Due to the simplicity of the syllable, here the writer omitted: and these are their children, born in the land of Canaan. Thirty three . By excluding the dead and including Jacob. For the writer counted the names from the beginning of the list. And there were the sons of Manasseh, etc. This passage about the children of Manasseh and Ephraim is not found in either the Hebrew or Samaritan text. This addition was chosen from the book of Numbers (Num. 26:29 et seq.) and the first book of Chronicles (1 Chr. 7:14 et seq.). Fourteen (Gen.46:18) souls. The number 18 in the Greek text does not correspond to the text itself. Sixty six . Here Jacob is not counted, for it is not simply about those who passed into Egypt, but more specifically about those who came from the loins of Jacob. Two. According to the Greek text: nine. That is, two besides Joseph himself. The number nine is incompatible with any text. Seventy souls. That is, with the inclusion, after the numbers 66 and 2, of Jacob and Joseph. The number seventy is constantly read in the Hebrew text of the books of Exodus (Ex. 1:5) and Deuteronomy (Deut. 10:22). In this last place, the Roman Greek list also agrees with the Hebrew, just as the one that was in the hands of St. Jerome. From the very consideration of the present text, the ordinary number of the Greek text - seventy-five - turns out to be erroneous. However, this number is given importance by the text of the book of Acts (Acts 7:24). They are guessing whether in this last place, instead of πεντε five, one should read παντα all, however, not a single ancient list favors this correction. Another guess, which fills the number seventy-five by including the two dead sons of Judah and the four wives of Jacob, after excluding himself, is more forced than the first. But what could be reprehensible if St. In this case, did Stephen follow the text of the seventy interpreters generally accepted in his time, looking not so much at the letter as at the spirit and intention of the list and the number of those resettled, and considering, according to legend, Machir, Gilead, Sutalaam, Taam and Edom among the first tribal leaders who went over to Egypt? He had to stick to the Greek text, because his dispute was with the Hellenists (Acts 6:9). Details of the coming to Egypt 28. He sent Judah before him to Joseph, so that he would go out to meet him in Goshen. And they came to the land of Goshen. 29. Joseph harnessed his chariot and rode out to meet his father Israel in Goshen, and when he saw him, he fell on his neck and wept on his neck for a long time. 30 And Israel said to Joseph, Let me die now that I have seen your face, and while you are still alive. 31. Then Joseph said to his brothers and to his father’s house, “I will go and tell Pharaoh and say to him, ‘My brothers and my father’s family, who were in the land of Canaan, have come to me. 32. They are shepherds of sheep, because they are engaged in cattle breeding. Therefore they also brought their flocks and herds and all that they had. 33. So, if Pharaoh calls you and asks: what is your exercise? 34. Then you will say: we, your servants, have been engaged in cattle breeding from our youth until now, both we and our fathers. Thus, you will receive a home in the land of Goshen. For the Egyptians abhor all those who feed sheep. XLVII. 1. And Joseph came to Pharaoh and told him, and said, “My father and my brothers, with their flocks and herds and with all that they have, have come from the land of Canaan; and here they are in the land of Goshen. 2. He also took five men from among his brothers and presented them to Pharaoh. 3. Pharaoh asked his brothers, “What is your exercise?” They answered Pharaoh: We, your servants, are shepherds of the sheep, so are our fathers. 4. And they said to Pharaoh, “We have come to dwell in this land, because there is no pasture for the flocks of your servants, for there is a severe famine in the land of Canaan.” So let your servants live in the land of Goshen. 5. Pharaoh turned to Joseph and said, “Your father and your brothers have come to you.” 6. The land of Egypt is before you. In the best place of the earth they settled your father and your brothers. Let them live in the land of Goshen. And if you know that there are capable people among them, make them overseers of my cattle. 7. And Joseph brought Jacob his father, and presented him to Pharaoh, and Jacob blessed Pharaoh. 8. Pharaoh asked Jacob: How many years of your life are you? 9. Jacob answered Pharaoh: The days of my wandering are one hundred and thirty years, the days of my life are short and miserable; they have not reached the number of years to which my fathers lived in the days of their wanderings. 10. And Jacob blessed Pharaoh, and went out from Pharaoh. 11. Then Joseph settled his father and his brothers in the land of Egypt, giving them ownership of the best place in the land, in the land of Rameses, as Pharaoh commanded. 12. And Joseph brought bread to his father, and to his brothers, and to all his father's house, according to the number of persons. So that he comes out to meet him. This translation, which does not agree with the current reading of the Hebrew text, is based on the Samaritan and Greek texts and is consistent with the content of the next verse. Say: we, your servants, were engaged in cattle breeding and so on. Of course, even before this, the land of Goshen was assigned to those engaged in cattle breeding, who lived in it separately from the Egyptians. For the Egyptians abhor all those who feed sheep. The aversion that the Egyptians had from shepherds of sheep and goats is explained by the fact that in Egypt, except in a few places, the slaughter of sheep was not allowed, as Herodotus (L. XLII), Strabo (L. XVII), Plutarch (L. de Iside et Osiride) and Diodorus (L. I) testify. The land of Egypt is before you. That is, I give you the power to make a choice from all the lands belonging to the crown (Gen. 13:9, 20:15). Keepers of my cattle. Egyptian, as well as eastern kings in general, made up part of their income by keeping herds on lands belonging to the crown (1 Samuel 21:7; 1 Chronicles 27:29). And Jacob blessed Pharaoh. That is, he greeted according to the custom of the times (4 Chronicles 4:29; Dan. 2:4). How many years are the days of your life? Perhaps this is why he asks because, in the image of Jacob, his old age seemed deep. Days of my wandering. Jacob calls life wandering, either his own in particular, as a wanderer, or human life in general, as a path through time to eternity. Briefly. Due to his sad old age, Jacob already imagines himself on the edge of the grave and therefore compares his one hundred and thirty year life with the one hundred and seventy five year life of Abraham and the one hundred and eighty year life of Isaac. And unhappy. Here he recalls the hatred of Esau, the oppression of Laban and the imaginary death of Joseph. If we remember that Abraham and Isaac also suffered severe temptations and that this latter, at almost the same age as Jacob is now, had already lost his sight, then Jacob’s complaint about the brevity and misfortunes of life may seem cowardly and incongruous with the trust in Providence inherent in this patriarch. But this bewilderment will be destroyed if Jacob’s speech to Pharaoh is resolved like this: “You, in my image, consider my old age to be deep, but it is not as long as the life of my ancestors. The reason for my aged appearance is not so much summer as misfortune and sadness.” By number of persons. From Hebrew, literally from the mouth of a child. 13. Meanwhile there was no grain throughout the whole land, because the famine had become very severe; and the land of Egypt and the land of Canaan were exhausted with famine. 14. Joseph collected all the silver that was found in the land of Egypt and in the land of Canaan, for the grain that the inhabitants bought; and Joseph brought the silver into the house of the Pharaohs. 15. At last the silver was exhausted both in the land of Egypt and in the land of Canaan. All the Egyptians came to Joseph and said: Give us bread! Why should we die in your eyes? For there is no more silver. 16. Joseph answered: Bring your livestock, and I will give you (bread) for your livestock, if there is no more silver. 17 And so they brought their cattle to Joseph; and he gave them bread for horses, and for herds of sheep, and for herds of oxen, and for donkeys; and he fed them that year with bread for all their livestock. 18. When this year had passed, the next year they came to him and said: We will not hide from our lord that since the silver is exhausted, and our lord’s herds of livestock are already gone, there is nothing left for our lord except our body and our land. 19. Why should we and our land perish in the eyes of our lord? Buy us and our land for bread; and we will be slaves to Pharaoh with our land, and you give us seeds so that we can save life and not die, and so that our land does not become desolate. 20. Thus Joseph bought all the land of Egypt to Pharaoh, because the Egyptians had sold all their fields, for hunger had overcome them. And the land went to Pharaoh. 21. In the same way he made the people slaves, from one end of Egypt to the other. 22. Only he did not buy the priestly land. For the priests received alms from Pharaoh, and they ate the alms that Pharaoh gave them, which is why they did not sell their land. 23 And Joseph said to the people, Behold, I have now bought you and your land to Pharaoh; Here are the seeds for you, sow the fields. 24. Of the produce, give a fifth part to Pharaoh, and four parts will remain for you for seed for the fields, for food for you and for those in your houses, and for food for your children. 25. To this they answered: you saved our lives; may we find favor in the sight of our lord, and may we be slaves to Pharaoh. 26 And Joseph imposed this tax of a fifth for Pharaoh on the land of Egypt. Only the priestly land did not go to Pharaoh. Finally the silver ran out in the land of Egypt and in the land of Canaan. The story of the Egyptians will continue and it will be proven that even without silver they found help in Joseph, but why is the poverty of the Canaanites mentioned here, but its consequences are kept silent? And this brief reminder about them makes it clear that their fate was more difficult than the Egyptians, and this again explains the repeated and gradual (Gen. 13:10, 14:10-11, 19:13, 26:1) judgment of God on the Canaanite tribes before it was carried out through the Jews. All the Egyptians came to Joseph, etc. It is surprising that the people did not want to take possession of the grain storage facilities by force. Either they were strengthened, or the people were not yet infected with the ulcer of self-will that is rampant in modern times; or in Joseph everyone saw the hand of God very clearly and therefore did not dare to rebel against him. And I will give you bread for your livestock. This definition of Joseph, according to circumstances, should be interpreted as follows: all Egyptians who have livestock must give it into the hands of the government; for this, the entire people (for those without livestock, of course, were not condemned to die of hunger) will receive the required amount of bread for a whole year (Gen. 47:17-18). This definition, together with the benefit of the king, has in mind the future benefit of the people; for livestock, destroyed in private hands and combined with infertility, the scarcity of pastures, and the necessary use of food, could be preserved incomparably better through the order of the government. And the land went to Pharaoh. A trace of this right is visible in Herodotus (L. I, p. 468) and Diodorus (L. I). In addition to the priests, warriors owned the fields without data, but the fact that these fields were not their property is a sign that the owners changed every year. The people hired land for cultivation from the king, priests and warriors. Only he didn’t buy the priest’s land, etc. According to Diodorus, the priests owned a third of the lands in Egypt, as the third belonged to the king and the third to the soldiers. The income of these lands was used both for the costs of sacred rites and for the maintenance of priests worthy of their dignity; for they enjoyed under the king the highest advantages of honor and power. The kings wanted the divine service to always have one image and the same ministers, and so that those who were collaborators, advisers and mentors in the most important royal affairs would not need anything. May we find favor and so on. That is, for happiness, we will redeem our lives by becoming slaves to Pharaoh. And let us be slaves to Pharaoh. The word slave in Hebrews often means a servant in general and also a subject; but here it must be taken in all the severity of its meaning. Give a fifth for Pharaoh. Not a heavy tribute in such a fertile land, where a fifth of the annual grain harvest can feed you for a whole year, as the time of famine showed. The benefits of Joseph's decree are visible in subsequent times in Egypt. Diodorus notes that income from land freed the kings of Egypt from the need to burden the people with other taxes. 27. Thus the Israelites settled in the land of Egypt, in the land of Goshen, acquired property therein, and grew and multiplied greatly. With this conclusion, the writer brings the legend of the migration to Egypt to his times, as if saying: “These are the incidents through which our ancestors established their stay in Egypt, where our tribe grew into a whole people.” 28. And Jacob lived in the land of Egypt seventeen years, and the whole time of Jacob's life was one hundred and forty-seven years. 29. When the days of Israel were approaching death, then he called his son Joseph and said to him: If I have found grace in your sight, put your hand under my thigh and swear that you will deal kindly and truly with me, and will not bury me in Egypt. 30. I want to lie with my fathers; therefore take me out of Egypt and bury me in their tomb. Joseph answered: I will do according to your word. 31. He continued: swear to me. And he swore to him. And Israel bowed down at the head of the bed. Jacob's resettlement to Egypt and long-term stay in it presents the observer with the question: what was then in the thoughts of the patriarch with the promise of the land of Canaan? The writer resolves this in this tale, showing that God’s promise never left the thoughts and pious desires of Jacob; and that, consequently, he was tied to Egypt only through Joseph by necessity, but to leave him he patiently waited for a sign from above. Place your hand under my thigh (see note on Gen. 24:2). Show me mercy and truth. I ask from you as a favor, and I demand as a filial duty to the bequeathed father. You won't bury me in Egypt. Various interpreters believe that this desire is based on: the ordinary love of descendants for their ancestors and respect for the place of their burial; the intention to actively show his home that his thoughts and desires should not be tied to Egypt, but are constantly directed towards the promised land; leave evidence of your assurance of an unfailing return to it and a monument of faith in God for distant descendants; the delightful thought of resting the most mortal remains in the holy land, where true service to God will flourish and where in Christ the firstfruits of the resurrection of the dead will be revealed. The first of these guesses does not explain Jacob’s desire, because the consolation of uniting one’s grave with the graves of one’s ancestors can only be real when the land of these graves is a faithful and safe place of residence for descendants. Moreover, in order to rest with their ancestors, all patriarchs would have to carry their coffins to the land of the Chaldeans. The last guess suggests that the patriarch has too extensive and detailed knowledge of the future. For this reason, with the explanation of the feelings of the patriarch from the apostle (Heb. 11:21), the second guess receives the quality of reliability. Swear to me. It is not Jacob who does not trust his son, but he gives him the means to convince Pharaoh to fulfill his desire. And Israel bowed down at the head of the bed (מטה). According to the Greek text: And Israel bowed down upon the top of his staff. The reading of the seventy derives its importance from the testimony of the apostle in the Epistle to the Hebrews (Heb. 11:21). It can have a double meaning: Israel bowed down to the top of his staff, that is, Joseph. since he asked Joseph for the desired burial as a mercy, then accepting his oath as a mercy, he responds to him with worship, which, however, either because of the rank of his father, or because of weakness, or, finally, because of respect for the sign of power, extends only to the top of the royal or sovereign staff with which Joseph stood before him. Interpreters note that now the worship of the sun, promised to Joseph in a dream, is being carried out in the most important way (Gen. 37:9). According to St. Augustine, Israel bowed to the top of his rod, that is, the rod with which he supported the body bowed by weakness, in order to sit on the bed. Such worship could relate to God as an expression of thanksgiving. The Hebrew reading follows the Aquila, Symmachus, and Vulgate. It can also have two meanings: Israel bowed down at the head of the bier. That is, at the end of the interview with Joseph, during which he sat on his bed, he yielded to his weakness and lay down. Israel bowed down at the head of the bed to God. That is, being encouraged in the fulfillment of his pious desire, he wanted to give thanks to God; but since he did not have the strength to rise up and bow to the ground, he bowed to him on the bed at the very time when he wanted to lie down. So David, after Solomon became king, bowed down on his bed and blessed God (1 Kings 1:46, 48). The last explanation, being supported by a clear and undoubted example, also has the advantage that it reconciles two different readings of the text into one common reason and, thus, makes the perplexities arising from this difference insignificant. The apostle connects the worship of Jacob on his bed, on the top of his rod, with the feeling of faith (Heb. 11:2). The special object of this feeling, according to some, was the reigning Messiah, whose image Jacob saw before him in the royal face of Joseph. However, the apostolic word can be explained by this simpler and more general thought: faith in the promise of the future consoled and pleased Jacob when he thanked God with all his strength for the hope of being buried in the land of Canaan, as for some gift. Adoption by Jacob and blessing of the sons of Joseph 1. After these incidents it happened that they said to Joseph: Behold, your father is sick. Then he took with him his two sons, Manasseh and Ephraim. 2. Jacob was introduced and told; Behold, your son Joseph is coming to you. Israel strengthened himself and sat up on the bed. 3. And Jacob said to Joseph, God Almighty appeared to me in Luz, in the land of Canaan, and blessed me. 4. And he said to me, Behold, I will make you grow, and multiply you, and make of you a multitude of nations, and will give this land as an everlasting possession to your descendants after you. 5. So let your two sons, who were born to you in the land of Egypt before I came to you in Egypt, be mine; Let Ephraim and Manasseh be mine, just like Reuben and Simeon. 6. Your children born of you after these will be yours. They will be called into their inheritance under the name of their brothers. 7. For Rachel, upon my return from Podan, died with me in the land of Canaan, on the road, not reaching one half of the land to Ephrath, and I buried her there, on the road to Ephrath (otherwise Bethlehem). 8. Then Israel saw the two sons of Joseph and asked, “Who are these?” 9. Joseph answered his father: These are my sons whom God has given me here. Then he said: bring them to me, I will bless them. 10. [The eyes of Israel were heavy from old age: he could not see clearly]. Joseph brought them to him, and he kissed them and embraced them. 11 And Israel said to Joseph, I did not hope to see your face; but behold, God has shown me your children also. 12. And Joseph brought them away from his knees, and they bowed down before him to the ground. 13. Then Joseph took them both: Ephraim in his right hand, opposite Israel's left, and Manasseh in his left, opposite Israel's right, and thus brought them to him. 14. But Israel stretched out his right hand and laid it on the head of Ephraim, although he was the youngest, and his left hand on the head of Manasseh. So he laid his hands with intention, despite the fact that Manasseh was the firstborn. 15. And he blessed Joseph, and said, God, before whom my fathers Abraham and Isaac walked, is the God who has shepherded me as long as I have existed to this day. 16. May the angel who delivers me from all evil bless these youths; May my name and the name of my fathers be upon them, and may they grow into a multitude in the midst of the earth. 17. When Joseph saw that his father put his right hand on Ephraim's head, this seemed wrong to him. He took his father's hand to transfer it from the head of Ephraim to the head of Manasseh; 18. And Joseph said to his father: Not so, my parent, for this is the firstborn; put your right hand on this head. 19. But his father did not agree and said: I know, my son, I know; and this one will make a nation, and this one will be great; but his younger brother will be greater than he, and his descendants will be the fulness of nations. 20. And he blessed them, saying, Israel will bless with you, and he will say, God do to you as he did to Ephraim and Manasseh. Thus, he placed Ephraim above Manasseh. 21 At last Israel said to Joseph, Behold, I am dying. But God will be with you and will return you to the land of your fathers. 22. So I give you, especially before your brothers, one portion, which I took from the hands of the Emorites with my sword and my bow. This legend complements the account of the origin of the tribes of the people of Israel that began in the history of Jacob’s marriages. God Almighty appeared to me. He intends to take for himself and thereby, of necessity, attach to his visiting tribe the two sons of Joseph, who could hope for much in Egypt from Pharaoh; Jacob represents this high authority from Almighty God and with his promise convinces Joseph to reject the temptation of visible benefits. Let them be mine. That is, Ephraim and Manasseh will receive the right of the sons of Jacob, according to which, instead of receiving one share under the name of Joseph when inheriting the Promised Land, each of them, along with the natural sons of Jacob, will receive a whole share. Ephraim and Manasseh will be mine, as will Reuben and Simeon. Either in relation to heritage or in relation to seniority. The first idea is clearly visible from the subsequent words, but the second, apparently with intent, is left to conjecture. It seems that Jacob wants to give Joseph a special inheritance, as the firstborn from his first and only, by free choice, wife; but in order not to upset his brothers, he gives this matter a different look, adopting Joseph’s sons for himself (1 Chronicles 5:1-2). They will be called into their inheritance under the name of their brothers. That is, they will not form a special tribe and will not receive a special share in the inheritance of the Promised Land under the name of Joseph (which would be three shares for his tribe); but they will receive their plot in one of the two shares of Ephraim and Manasseh, under their names. For Rachel, upon my return from Podan, died with me, etc. It is difficult to guess why Jacob mentions Rachel’s death here. They think that he casually mentions the burial place of Rachel, so that Joseph would know where her bones could be found, in case he wanted to transfer them to Hebron. But which of the brothers, except Benjamin, could have known this? Moreover, this guess connects Jacob’s words with his testament about burial, which was given on a completely different visit to Joseph and at a different time (Gen. 48:1). It seems that Jacob reminds Joseph of the early death of Rachel in order to make him understand one of the reasons for which he adopts Ephraim and Manasseh. Rachel died, whereas she, being Leah’s younger sister and long barren, could still have children; but she left only two sons, and this one left six, and in this she did not surpass Jacob’s handmaids; So, he wants to spread her legacy, making three sons out of two, through the adoption of grandchildren. Who is this? Due to weak eyesight, Jacob had hitherto either not noticed Joseph’s sons at all, or was wondering if some courtiers were accompanying Joseph. But how the feelings and intentions of pious souls agree without being agreed by anyone! Jacob desires the blessing of adopting the sons of Joseph; Joseph, not knowing this, wants to receive a blessing from him to his sons; Jacob should have demanded Joseph and his sons to come to him; Joseph, based on one news of Jacob’s illness, appears before him exactly according to his intention, although he did not know this intention until now. And they bowed. This is how it is read in the Samaritan, Greek and Syrian texts. The current reading of the Hebrew text, and he bowed, is not so consistent with the order of the described action. Ephraim in his right hand, against Israel's left, and so on. Joseph prepares his sons for the ordination of Jacob so that the right hand is placed on the eldest, and the left hand on the younger. The rite of ordination, as a sign of blessing and the imparting of grace-filled gifts, which first appeared in ancient times over the sons of Joseph, has always since that time been preserved by the Jews and passed on to the Christian Church. Examples of its use can be seen in the dedication of the Levites (Num. 8:10), in the decree of Joshua as successor to Moses (Num. 27:18, 23; Deut. 34:9), in the blessing of infants by Jesus Christ (Matt. 19:13, 15), in the dedication of seven deacons (Acts 6:6), in the separation of Paul and Barnabas to preach (Acts 13:3 ), in the dedication of Timothy (1 Tim. 4:14). The advantage of the right hand was also observed in ancient times (1 Kings 11:19; Ps. 14:10). And he blessed Joseph. That is, in the person of Joseph's two sons, Jacob blessed him with all his offspring. God, before whom my fathers walked (see note on Gen. 5:24). Angel delivering me (גאל goel) from all evils. One might think that Jacob calls the Guardian Angel either his own egg or a kind of family by the Deliverer Angel. But the words bless, referring together to both God and the Angel, not only give this Angel equal rights with God, but also perfect unity with him. Isaiah repeatedly gives the name of Deliverer as a distinctive one to God (Is. 43:14, 47:4). Therefore, not without reason, some understand by the name of the Angel of Deliverance the Son of God, who is the Angel of the covenant (Mal. 3:1) and the Mediator of God and men (1 Tim. 2:5). Together with this explanation, a threefold appeal to God is revealed in the words of James, in which it is not difficult to notice some relation to the three persons of the Holy Trinity. The God before whom the fathers walked in the spirit through sanctification is God the Holy Spirit. God the Shepherd, the Giver and Preserver of being and strength is God the Father. Let my name be on them, etc. May they belong to that tribe which, together with the names of Abraham, Isaac and Jacob, inherits the promises given to them from God: and may they not be cut off from this tribe by name and participation like Esau. Not so, my parent. Joseph himself is a prophet, like Jacob, but here is an incident that shows that a prophet cannot always be a prophet when he wants. But his younger brother will be greater than him. The event of this prediction could already be seen soon after the exodus of the Jews from Egypt (Numbers 1:30–33). After the kingdom of Israel was cut into two, the tribe of Ephraim was the head of the kingdom of ten tribes (1 Kings 12:25). It has always been distinguished especially by its military strength (Judges 8:2, 12:1; Ps.77:9). The fullness of nations. That is, the people are the most numerous and most famous of others. Israel will bless you. Jacob connects Joseph himself with his sons. Plot. In Hebrew שכם shechem. Seventy interpreters thought it was Shechem. In fact, we are talking about the land that belonged to Jacob at Shechem (Joshua 24:32; John 4:5). Which I took from the hands of the Emorites with my sword and my bow. To acquire it with sword and bow means to obtain it by the right of war (2 Kings 6:22). When did Jacob conquer the land of Shechem? Some believe that he conquered it through his descendants, but as a testament to authenticity, as is the custom of the prophets, he speaks of the future as of the past. This explanation can be contrasted with the fact that in the same way Jacob conquered the entire land of Canaan, why does he especially appropriate and give Joseph the land of Shechem? Some think that Jacob, although he condemned Simeon and Levi for the daring and willful defeat of the Shechemites, however, since they gave the reason for the war, he retained the right to their land acquired by conquest. But in this case, Shechem was not conquered from the Emorites and not by Jacob. Some finally guess whether such an incident is mentioned here in passing, which was completely omitted in previous legends. It could have happened that after Jacob left Shechem, the land he had purchased was occupied by the Emorites, and he was forced to use force to return his property. In the ritual blessing of Jacob with the sign of the cross, some note an image of a spiritual blessing above the heavens in Christ (Matt. 1:9 perhaps Eph. 1:3). The Last Prophecy and the Death of Jacob The last prophecy of Jacob is one of those parts of Holy Scripture in which its universal integrity and unity is especially revealed. This prophecy, concluding the history of the patriarchs, serves at the same time as a preparation for the further history of the Jewish people and shows the union of the patriarchal and sub-legal Church with the New Testament, in the hope of the Messiah. The story consists of: an introduction (Gen.49:1–2); eleven prophecies, according to the number of sons of Jacob, except for Levi, who is united with Simeon (Gen.49:3–27), and conclusions, with the addition of the circumstances of Jacob’s death (Gen.49:28–33). XLIX. 1. Then Jacob called his sons and said: Gather yourselves together, and I will tell you what will happen to you in the days to come. 2. Come together and listen, sons of Jacob, listen to Israel your father. In this introduction one can see the intention to arouse special attention to the next speech. Meanwhile, it also shows an extraordinary state of mind, giving an extraordinary appearance and speech. 3. Reuben! You are my firstborn, my strength and the beginning of my strength, the height of dignity and the height of power. 4. But you raged like water. You can't stay at the top. For you have ascended to your father's bed; Then you desecrated my bed [on which] you ascended. My strength and the firstfruits of my strength. That is, you were born by me in all the strength of my strength upon my first entry into marriage. For the Hebrew כוח sometimes means the power of birth or fruitfulness (Gen. 4:12). The same goes for און (Ps. 77:51). The height of dignity and the height of power. That is, you are a son who, by right of birth, should have the highest degree of respect and the highest degree of power among brothers, through a double portion of the inheritance (1 Chronicles 5:1). You were raging. The translation in this word follows not the current Jewish reading, but the reading that is represented by: the Samaritan text, seventy interpreters, Onkelos, Aquila, Vulgate, Jerome. You can't stay at the top. That is, you will not enjoy the benefits of the firstborn. For you have ascended to your father's bed. We are talking about the famous incest of Reuben (Gen. 35:22). Which I climbed. And here the translation follows the reading of the seventy, Onkelos and the Syrian interpreter. The Hebrew עלה (see Ex. 16:14; Ps. 101:25) is translated by some as: disappeared, and the word יתר superiority is understood from the previous expressions. 5. Simeon and Levi are like brothers, vessels of cruelty in their tricks. 6. Let not my soul enter into their secret, and let not my glory join their assembly. For in their anger they beat the men and in their lust they cut the veins of the youths. 7. Cursed be their anger, for it is cruel, and their wrath, for it is indomitable. I will divide them in Jacob and scatter them throughout Israel. Simeon and Levi are brothers. That is, not only by birth, but also by properties, by deeds and partly by future fate. Vessels of cruelty in their tricks. מכרה is a single word in the sacred books. In essence, the sound with the Greek μαχαιϱα is translated by some interpreters - swords, in Arabic word production - tricks or deception, in Syriac - betrothal. We are talking about the insidious betrothal of Dinah to Shechem (Gen. 34:13 et seq.). Let not my soul enter into their secret, and let not my glory join their assembly. The words my soul and my glory, as used by the Jews, are synonymous (Ps. 7:6). Therefore, the meaning of the whole speech, in view of the history to which James points here, should be this: “Hill now with disgust I remember your secret and cunning conference against the Shechemites and I cannot help but condemn the entire host that you gathered and moved with you to their destruction.” Some, by guesswork, attribute these words of Jacob to the secret conference of Simeon and Levi against Joseph, which they believe to be the beginning of a common host, or conspiracy of ten brothers. For in their anger they beat the men and in their lust they cut the veins of the young men. All this speech is tributary; in the features of shepherd life, she depicts insolence, which, for the sake of a whim, cuts the veins of neighboring cattle, and cruelty, which in the event of a quarrel does not spare the lives of the shepherds themselves. The cutting of veins was the practice of the ancients to render livestock incapable of work or for complete destruction (Joshua 11:9). In particular, the expression in their anger that they beat their husbands refers, no doubt, to the beating of the Shechemites. Another expression: in their lust they cut the veins of the youths, can be taken simply as a secondary likening image of the previous thought. Some speak more definitely about the arrogant and contemptuous transformation of circumcision into a means of bloodshed, or about the extermination of the cattle of Shechem. I will divide them in Jacob and scatter them in Israel. So that the harmful unanimity of the two brothers would not be imitated by their descendants, Jacob condemns them to separation, that is, to ensure that the tribes of Simeon and Levi are not adjacent to each other; and to dispersion, that is, to the fact that one of these tribes did not dwell in one place, but was scattered among the other tribes of the children of Israel. This judgment was carried out on the tribe of Simeon first by the fact that it, having received its inheritance among the inheritance of the sons of Judah (Joshua 19:1), was separated through this from all other tribes; and after that this tribe, due to the lack of pastures in its first inheritance, was forced to send its settlements to Gedor and Seir (1 Chronicles 4:38-43); and over the tribe of Levi in ​​that they were assigned to inhabit a city in each of the other twelve tribes. Tertullian (Contra Iud., p. 10. Contra Marcion L. Ill, p. 18.) and Ambrose (De benedict. Patriar., p. 3.), according to Jewish tradition (Targ. Hierosoi. Kimchi et al.), add to this that just as the tribe of Levi produced priests, so Simeon produced scribes and lawyers, who also had the need scatter to the other tribes. The question is, how can we reconcile the condemnation of the Levites from Jacob, who deprives them of their common inheritance, with their blessing from God, who Himself was pleased to be their part and inheritance? (Numbers 18:20). Answer: Jacob does not ultimately condemn Simeon and Levi, but only in relation to seniority, which, having taken away from Reuben, he wants to give to the most worthy; in comparison with Judas, who is given an advantage over everyone. The Levites are scattered to punish their ancestor and to prevent harmful alliances between them; but they are also blessed by God for their repeated zeal for the faith (Ex.32:26; Num.25:10–13). 8. Judas! Your brothers will praise you. Your hand is on the backbone of your enemies. The sons of your father will bow down to you. 9. Judah the young lion. You are leaving the trap, my son. He kneels down, lies down like a lion and like a lioness. Who will awaken him? 10. The scepter will not be taken away from Judah, nor the lawgiver from between his feet, until Shilogh comes, and to Him is the submission of the nations. 11. He binds his donkey's colt to the vine, and the son of his donkey to the excellent vine. He washes his clothes with wine and his clothing with the blood of grapes. 12. His eyes are scarlet with wine, and his teeth are white with milk. Judas! your brothers will praise you. This speech is adapted to the name of Judas, in which lies the meaning of praise. Why Judas is worthy of praise, Jacob will explain in the continuation of his speech. Your hand is on the backbone of your enemies. The sons of your father will bow down to you. The event of this prophecy was primarily experienced and confessed by David (2 Samuel 5:1-2; Ps.17:41). Judas the young lion. That is, Judah, or, what is the same, the tribe of Judah, will become like a young, growing lion in strength. You are leaving the trap, my son. That is, you become like a lion, not enraged and tormenting, but intense and calm in victorious majesty. He kneels down and lies down. A living image of power calming down. Like a lion and like a lioness. Jacob depicts the growing power of Judah, transforming him from a skinn into a lion and, finally, into a lioness, who is both more terrible in anger and more inviolable in peace with her skinns. Who will awaken him? Aristotle (Hist. anim. L. VIII, p. 3) writes that the lion, after being fed, rests for two to three days. And although, according to the description of the same examiner of nature (L. IX, p. 44), he becomes meek at this time, he cannot be disturbed without punishment. The image of the people's power is the strongest, and therefore has become tributary, as can be seen from the repetition of the description of this by Balaam (Num. 24:9). Skimen in Judah was most visible during his conquest of the land of Canaan after the death of Joshua, before the other tribes; a lion returning from prey - in the time of David; the resting lioness - in the days of Solomon. Scepter. שבט shevet sometimes means a rod (Ps. 89:33). Lawmaker. This meaning of the word מחקק mekhokek can be verified by examples (Ps. 107:9; Is. 33:22). From his loins. That is, from his descendants. Also a Jewish expression (Deut. 28:57). Until Shilog comes. According to the difference in reading and production of this last word, interpreters give it very many meanings. The seventy interpreters and many of the ancients probably read שלה shelo. Jerome probably read שלוח shaluach or something similar, and translated qui mittendus est, to be sent. According to the current ordinary Jewish reading, שילה shiloh - from שיל can mean his son. From שלה the shala prospered, it was peaceful - the Peacemaker, the Savior 49 . And to him is the submission of the peoples. The translation of the seventy and He is the expectation of the nations is inconsistent with the current Jewish reading, which there is no reason to doubt. The explanation of this prophecy most depends on the word Shilog. Abenezra alone, contrary to all Jews, believes that Shilogh is David. In order to see the inconsistency of this explanation with the text, one need only put the name of David in the words of the prophecy in place of the name Shilog. The Chaldean interpreters Onkelos, Jonathan and Jerusalem, the Jews in general, the Fathers of the Church and the newest interpreters of various Christian confessions, with various word derivations of the name Shilog, agree that they mean the Messiah. By putting this name in place of the name Shilog, we can resolve Jacob’s prophecy into the following provisions conveniently attached to the event: while Judah will grow from a skinn into a lion and guard his children like a lioness, he will receive a scepter and legislators, that is, kings and rulers, from his own tribe. The scepter and the lawmaker will belong to Judah, that is, the persons, location, name of the tribe of Judah until Shilogh, that is, the Messiah, comes. The coming of the Messiah will be followed by the submission of the nations to Him. Shilog, or the Messiah, like the previous legislators, will come from the loins of Judah, that is, will come from his descendants; for otherwise the present promise of the Messiah would not have applied to Judas. Upon the coming of the Messiah, the scepter and the lawgivers will be taken away from Judah and the kingdom of Judah will be replaced by the kingdom of the nations submissive to the Messiah. The event of these predictions reached its limit when Judea, having lost its kings, was turned into a Roman region and then Jerusalem, the head of Judah, was destroyed; and this now serves as indisputable evidence against the Jews that the Messiah has already come. He ties it to the vine and so on. Having depicted the future fate of Judah in the continuation of time, or historically, Jacob finally writes it in relation to his location, or geographically, and foretells his dwelling on a land so abundant in grapes and milk that he will tie donkeys to the vine and even to the vine of excellent grapes (שרק means grapes having berries without bones), not sparing to damage the vine or fruit; that while harvesting grapes, his clothes will seem washed by the juice flowing from the ripe berries; that his eyes will shine from the wine that gladdens the heart, and his lips will be filled with milk, like those of babies, whose lips still turn white after tasting it. 13. Zebulun will live by the seashore and by the shore where the ships are. Its limit is to Sidon. The event of this prediction can be seen in the book of Joshua (Joshua 19:10–16). 14. Issachar is a strong donkey, lying between the channels of water. 15. He sees that the chamber is good and that the earth is pleasant, and he bends down his shoulders to bear his burdens, and becomes the slave of the water-carrier. Issachar is a strong donkey, etc. The donkey, says Philo (De sacrif. Abelis et Cainis), is a symbol of labor. The land of the tribe of Issachar, which according to the division of later times belonged to lower Galilee, is described by Flavius ​​under this last name (De bel. Jud. L. Ill, p. 4). All, he says, is fat, full of pastures and planted with all kinds of trees. Becomes a slave to the water bearer. That is, he constantly walks with a water-carrier to water the plants. 16. Dan will judge his people as one of the tribes of Israel. 17. There will be a serpent on the way, a cerastes on the road, biting the heel of the horse, so that the rider will fall backwards. 18. I wait for your salvation, O Lord! Dan will judge his people, more fully: “Dan was not named in vain from judgment. He will have his own elders and judges, just like the other tribes of Israel.” Some attribute this prediction mainly to Samson. As one of the tribes of Israel. That is, although he is the son of a slave, his tribe will be equal to other tribes. Serpent on the way and so on. This likeness depicts the cunning of the descendants of Dan. An example of this is the acts of Samson, the theft of idols from the house of Micah and the conquest of Laish (Judges 14–18). I am waiting for your salvation, O Lord! This fragmentary exclamation came out of Jacob, probably, when thinking about the discontentedly happy efforts of the tribe of Dan to establish a quiet abode for themselves with the help of false worship. I, says Patriarch Danu, do not promise you the desired prosperity through your strength or deceit; I am waiting for your salvation from God. Some attribute this to salvation especially in Christ (Luke 2:30). 19. Gad will be attacked by a host of wars, but he will also attack from the rear. After occupying the promised land, Gad was attacked by the neighboring Ammonites and other Arabian nations, but Gad also attacked them with the judge Jephthah, who descended from him (Judges 10:17–18, Judges 11). 20. Asher's bread is fat, and he will present the king's dishes. The fruitful land of Carmel belonged to Asher's lot in the land of Canaan (Joshua 19:24). 21. Naphtali – branchy terebinth, spreading branches of beauty. According to ordinary Jewish reading, this passage is translated as follows: Naphtali, a chamois released; he pronounces graceful sayings. Bochart (Hieroz. P. I. L. III, p. 18), without changing the letters, found in the Hebrew text another reading, on which the above translation is based and to which the translation of seventy corresponds. The above testimony of Josephus about the fertility of Galilee also explains the present image of the tribe of Naphtali. 22. Joseph is a branch of a fruitful tree, a branch of a fruitful tree is above the source, its branches extend over the wall. 23. They grieve him, they shoot at him, the archers attack him, 24. but his bow remains strong and the muscles of his hands are strong, with the help of the mighty God of Jacob. From then on he is the shepherd, the stone of Israel. 25. This is from God your Father, who helps you, and from the Almighty, who blesses you with the blessings of heaven above, with the blessings of the deep that lies below, with the blessings of the breasts and the womb. 26. Blessings to you from your father exceed the blessings of the ancient mountains and the sweetness of the eternal hills. May they come upon the head of Joseph and upon the forehead of the chosen one among their brothers! Joseph - industry, etc. That is, Joseph, the son of a mother who was at first barren, but whose offspring will be fertile, is like a branch of a spring that grows into a tree, which finally spreads its branches over the garden wall. From the branch of Jacob, cut off from the root, having become the root of two branches - Ephraim and Manasseh, he will spread his branches from the eastern to the western border of the Promised Land. They upset him, shoot him, and so on. Saying this, Jacob sees in the past the attacks of the brothers against Joseph, and in the future - the military spirit of his descendants, especially the tribe of Ephraim. But his bow remains strong and so on. Having presented Joseph's enemies in the form of archers, Jacob portrays him as an archer, strengthened by God, and then as a shepherd who feeds, a stone who strengthens the entire house of Israel. Blessings from heaven above. That is, beneficial rain. Blessings of the deep that lies below. That is, land irrigated by water and therefore fruitful. Blessings of the breasts and womb. That is, the abundance of milk and the fertility of livestock. Joseph was blessed with these blessings in Egypt, and his descendants in Palestine. Josephus writes about his land, under the name Samaria, that it is mostly watered by rain, that all the streams in it are extremely pleasant, that due to the abundance of good grass, cattle produce more milk than in other places (De bell. Jud. L. III, p. 4). Blessings of the Mountains. The translation here follows the texts of the Samaritans and the Seventy, and some copies. The correctness of this reading is guaranteed by the corresponding expression of the sweetness of the hills, which means the pleasant products of the mountainous land. Josephus in the above passage, by the way, says about Samaria that it abounds in mountain fruits. 27. Benjamin will steal like a wolf: in the morning he will eat the catch and in the evening he will tear apart the prey. The likeness of a wolf, crushing its prey from evening until morning, depicts in Benjamin the spirit of war and the wealth acquired through war. In fact, his tribe once stood alone against all others (Judges 20). And in the time of Saul, without a doubt, it was the first in both war and spoils. 28. Behold, there are twelve tribes of Israel; and this is what their father said to them, and blessed them, and gave them each his blessing. 29. Then he gave them command and said to them: I am going away to my people; bury me with my fathers in the cave that is in the field of Ephron the Hittite, 30. in the cave that is in the field of Machpel, which is opposite Mamre, in the land of Canaan, which field Abraham bought from Ephron the Hittite as property for a cemetery. 31. There they buried Abraham and his wife Sarah, there they buried Isaac and his wife Rebekah; I buried Leah there. 32. This field with the cave that is in it was purchased from the sons of Hittite. 33. Having finished this testament to his sons, Jacob laid his feet on his bed, and gave up the ghost, and joined his people. I go to my people (see note on Gen. 15:15). To the cave and so on. (Gen.26:9). In John's vision, Jesus Christ is called the Lion of the Tribe of Judah (Rev. 5:5). This name is obviously adapted to the words of Jacob's prophecy about Judah, where he is represented in the likeness of a lion. It is now clear that this prophecy, in addition to the literal explanation, partly about the tribe of Judah, partly about the coming of the Messiah, - according to the understanding of the Apostle, should also have a transformative interpretation, in which what is said about the lion - Judas - would be attributed to Jesus Christ. The origin of this twofold type in one prophecy can be understood in such a way that Jacob, with the opening of the future by the Holy Spirit, at one time was shown the fate of Judas in his descendants and, in particular, some features of the Messiah hidden in the loins of Judas were presented, as clear as the time of the canopy and fortune-telling allowed; and that this profound illumination of Jacob’s spirit was reflected in one and the same speech, since sensual language could follow the speed of spiritual vision and since it could embrace the vastness of it. Therefore, it should not be surprising if the representative meaning of this speech does not show as much order and continuity as the literal one. In order to more clearly reveal the features of the transformation, it is necessary to again follow the prophecy of Jacob from word to word. “Judas! Your brothers will praise you." In you, Judah, says Jacob, I find the Firstborn of the highest blessing and glory, sought in vain among your brothers; in your name is the beginning of the praise that your brothers will bring to your entire tribe; in your loins is the beginning of a blessing that will embrace your descendants, your brothers and the entire human race. "Your hand is on the back of your enemies." Your tribe will defeat the enemies of your people; and the great Head of your tribe and all the tribes of the earth - the Lion of the tribe of Judah - will defeat (Rev. 5:5) the enemies of the great destiny of man. "The sons of your father will bow down to you." This great conqueror will not only be worshiped by your natural children, but also by the sons of your father adopted by grace, and by every tribe of those in heaven, on earth, and under the earth (Phil. 2:10). "Judas the Young Lion". Judas in his descendants will generally be like a young lion, growing in body and strength, but among his strong ones I see one, who, due to the advantage and at the same time due to the lack of the best human names, should be called the skin of the lion, the son of power. "You are coming with spoils, my son." You are the son of power and at the same time my son - the son of God, and then the son of man - like a skimen, you go and catch both yourself and the fishers you choose, not of animals, but of men; not for destruction, but for salvation; not in order to make them your food, but to give yourself to them as food and through this connect them with the strong composition of your body; then ascend back to the heights, like a skimn returning after fishing to the mountain of his dwelling. “He kneels down, lies down like a lion and like a lioness. Who will awaken him? “But, ascending to the heights, the son of power bows down and rests in the sleep of death, however, in such a way that at this very time the skimen appears as a strong lion, majestic and inviolable in his sleep, and a lioness, in the very peace, vigilant about her skimens. The Son of God in death itself is God, equal in power to His Father, and the Savior, laying down His soul for the children of God. Having indicated after this the time of the coming of Jesus Christ under the name Shilog, Jacob continues his prediction about Judas in such a way that the features of the image of Jesus continue to be revealed in him. “He binds his donkey’s colt to the vine, and the son of his donkey to the excellent vine.” I see the donkey and the lot tied (Matthew 21:2) and prepared for the entry of the Messiah into his royal city, I see these two working animals as living formations of a two kind of slaves who must bow down and serve this king, one of whom is humble, tempted and aged under the yoke (Acts 15:10) of the law; the other is one who does not know the yoke of the Lord, who is not tamed, devoted to the ways of his heart. This shepherd and gardener will tie both these families to his living and life-giving vine (John 15:1) of the garden he planted (Ps. 79:9; Is. 5:1), and will not spare its fruit for them. “You wash your garments in wine, and your garments in the blood of grapes.” As a grape gatherer waters and, as it were, washes his clothes with grape juice, so he will water the wine of his true vine, wash with the blood of his Divine humanity his clothes - the Body of His Hypostasis and His robe - the body of His Church (Rev. 7:14). “His eyes are scarlet with wine, and his teeth are white with milk.” In the days of grace and salvation, his eyes will shine with the wine of spiritual joy, his lips will pour out milk that nourishes his babies, on the day of wrath and judgment he will rise as if from sleep, as strong and noisy from wine (Ps. 87:65). And his eyes are like a flame of fire (Rev. 1:14). 1. Joseph fell on his father's face, and wept over him, and kissed him. 2. Then Joseph commanded his servants, the doctors, to prepare his father for burial; and the doctors prepared Israel. 3. This was done to him in forty days. For so many days are used to prepare the bodies. The Egyptians mourned him for seventy days. 4. When the days of mourning for him were over, then Joseph turned to Pharaoh’s officials and said: If I have found favor in your eyes, then bring these words to the ears of Pharaoh. 5. My father obliged me with an oath, saying: behold, I am dying; bury me in the grave that I dug for myself in the land of Canaan. So, may I be allowed to go and bury my father and return. 6. Pharaoh answered: Go, bury your father, as you swore by oath. 7. And Joseph went to bury his father. All Pharaoh's servants, the rulers of his house and all the rulers of the land of Egypt, went with him. 8. Also all the house of Joseph, and his brothers, and his father's house. They left only their little children, their sheep, and their oxen in the land of Goshen. 9. Chariots and horsemen also went with him, so that a very great company was formed. 10. Having reached the threshing floor of Atadov beyond the Jordan, they made a great and very bitter cry, and Joseph mourned his father for seven days. 11. The inhabitants of that land, the Canaanites, seeing the weeping in the threshing floor of Atad, said: What great weeping is the Egyptians! For this reason the name was given to that place beyond the Jordan: the cry of Egypt. 12. Thus the sons of Jacob did to him what he commanded. 13. His sons carried him to the land of Canaan and buried him in a cave in the field of Machpel, which Abraham, together with the field, bought as property for a cemetery from Ephron the Hittite, opposite Mamre. 14. Then Joseph, and his brothers, and all those who went with him to bury his father returned to Egypt, after the burial of his father was completed. Doctors. It is likely that the art of healing and embalming bodies was a custom among the ancient Egyptians that united people in the same race. Prepare for burial. That is, embalm. Joseph follows the custom of the Egyptians here. According to the description of Herodotus (L. I, p. 86), embalming consisted of removing the brain through the nostrils and the insides of the womb through a hole in the left side, filling the cleaned inside with fragrant substances, salting the entire body by immersing it in saltpeter and, finally, entwining it and covering it with a resinous substance. In forty days. Diodorus also posits the same number (L I, p. 92). The Egyptians mourned him for seventy days. This is exactly the number of days for embalming itself and together for salting, which Herodotus believes. And all this was a time of mourning, the rite of which consisted of laying dust on the head and face, walking through the streets beating bare breasts, staying away from baths, wine, meat, beautiful clothes and every kind of bliss (Diod. L. I, p. 72). Joseph turned to Pharaoh's entourage. He himself did not appear to the king because he had not yet put aside the image of sadness. All are Pharaoh's servants. Everything here means a multitude, or from all classes chosen for honor. 15. Joseph's brothers, seeing that their father was dead, said: What if Joseph hates us and wants to take revenge on us for all the evil that we did to him? 16. So, they sent to say to Joseph: your father bequeathed before his death, saying: 17. Say to Joseph: forgive your brothers the insult and their sin; for they have done you evil. So forgive the servants of your father's God their iniquity. Joseph wept when they told him this. 18. His brothers themselves came and fell down before him, and said: Behold, we give ourselves to you as slaves. 19. Joseph answered them: Do not be afraid! for I fear God. 20. You have thought evil against me; but God turned it into good, to make it what it is now, and to save the lives of a great number of people. 21. So, do not be afraid. I will feed you and your children. Thus he calmed them, and spoke according to their hearts. 22. And Joseph remained in Egypt, he and his father's house; and Joseph lived an hundred and ten years. 23 And Joseph saw Ephraim's children until the third generation; also the sons of Machir the son of Manasseh were born at the knees of Joseph. 24. Then Joseph said to his brothers: I am dying; but God will surely visit you, and bring you out to the land that he promised with an oath to Abraham, Isaac and Jacob. 25. And Joseph bound the children of Israel with an oath, saying, Surely God will visit you; then take my bones out of here. 26. And Joseph died one hundred and ten years old from birth. He was prepared for burial and placed in a shrine in Egypt. They sent to tell Joseph. The brothers first used a mediator in order to see whether the very fear they expressed would produce anger in Joseph. Forgive the servants of your father God. Modest, but the most powerful conviction to mercy! “We have done wrong; we are not worthy to be called your brothers; but we serve the God of your father and trust in him; If God has had mercy on us hitherto for the sake of our father, have mercy on us for the sake of your God.” His brothers themselves also came. Having been encouraged by the success of the embassy, ​​the brothers appear themselves. For I fear God. This is how this passage is read in the Samaritan text by Onkelos and Jonathan, and in Exaplah. The meaning of this reading is superior to the current Jewish reading in clarity and represents a feeling that was previously represented in Joseph (Gen. 42:18). Cic. De orat. L. Ill, p. 25. Ungventis minus diu delectamur, summa et acerrima suavitate conditis, quam his moderatis, et magis laudatur, quod terram, quam quod, crocum olere videatur. Plin. Lib. XVIII. C. 41. In Bactris, Africa, Cyrene – siccitas coercet herbas, fruges nocturno tactas rore nutriens. De Bell. Jud. L.IV. c. 15. That the preposition επι has this, the most appropriate meaning in this place, there are examples of this. Mark 5:21; Luke 23:1; John 19:33. Sometimes God himself proclaimed such holiness of places. Exodus 3:5; Joshua 5:15. Sanchoniaton in Eusebius (Book I, Chapter 10), speaks of Uzoi, an ancient inhabitant of the Tyrian country: πϱοσϰυνησαι, αμα τε σπενδειν αυταις εξ ων ηγϱευε ϑηϱιων. Arnovy, Prince. I. Si quando conspexeram lubricatum lapidem et ex olivi unguine sordidatum, tanquam inesset vis praesens, adulabar, affabar. Sanchoniaton in Eusebius: επενοησε ϑεος Ουϱανος βαιτυλια, λιϑους εμψυχους μηχανησαμενος. Me docet ipsa Pales cultum gregis, ut niger albae // Terga maritus ovis nascenti mutet in agna. // Quae neque diversi speciem servare parentis, // Possit et ambiguo testatur utrumque colore. T. Calpurnii Siculi Eclog. II. V. Bochar. Hieroz, p. I. L. II c. 49. Aristotle and Pliny, using the power of imagination, explain the diversity of species in people. Ideoque plures in homine, quam in caeteris omnibus animalibus differentiae, quoniam velocitas cogitationum, animique celeritas, et ingenii varietas multiformes notas imprimit; cum caeteris animalibus immobiles sint animi, et similes omnibus, singulisque in suo cuique genere. Hist. Nat. L.VII. 12. As for flowers, the irrational is amazed by them even more than the rational. Oppian, De venatione (L. I), says that it is possible to produce a horse of the desired color by means of a picturesque horse. A similar thing has been tested on birds. There is an example of such a feeling. 2 Samuel 5:8, See 1 Chronicles 11:6. Svida: Συϱοι πϱος Φοινιϰας. Proverb equivalent to Latin: Cretensis cum Cretensi rem agit. In Arnobius, Lib. VI. adv. Gen. To the reproof of serving soulless things, the pagans answer Christians: Erras et laberis, nam neque nos aera, neque auri argentique materias, neque alias, quibus signa confiunt, eas esse per se deos, et religiosa decernimus numina. Sed eos in his colimus, eosque veneramus, quos dedicatio infert sacra, et fabrilibus efficit inhabitare simulacris. Contra Faust. L. ХХП, p. 52. 56. Scriptura Sacra non utique desideria muliercularum nobis pro magno insinuare curaret, nisi aliquid in eis magnum quaerere commoneret. Aug. Ep. CCXLV. Execranda autem superstitio ligaturarum, in quibus etiam in aures in summis ex una parte auriculis suspensae deputantur, non ad placendum hominibus, sed ad serviendum daemonibus adhibetur. Augustine (contra lovin.) among the troubles of married life also considers this: honoranda nutrix ejus (uxoris) et gerula. This is how this place is read in the Greek text, and this is how St. Augustine read it in his time, Quaest. In Gen, CXVII, and many. Likewise, the ancient Christians swore by the pagan Caesars. Tert. Apol, p. XXXII. iuramus, sicut non per genios Caesarum, ita per salutem eorum, quae est augustior omnibus geniis. Dioscorides. L. I, c. 17. Πισταϰια τα μεν γεινομενα εν Συϱια, ομοια στϱοβιλοις, ευστομαχα. Εσϑιομενα δε ϰαι πινομενα εν οινω λεια, εϱπετοδηϰτοις βοηϑει. The newest opinion that שילה is שלה the city of Shiloh (Ex. 18:1) cannot be placed along with the previous ones, for it is based not on the search for reliable reading, but on the confusion of all readings, not excluding the most unreliable. And in the fate of Judah, or the tribe of Judah, the city of Shiloh does not constitute any era. You might be interested in: