The love of Isaac and his wife Rebekah is an example of an ideal marriage

Other meanings of this word:

• "Brother of the Lord"
• "Brother" of Jesus Christ
• "Father" of all Jews
• (Maskaev) Archbishop of Barnaul. Canonized by the Russian Orthodox Church in 2000
• Apostle of Jesus Christ
• Apostle of Christ
• Biblical brother of Esau
• Biblical character, one of the patriarchs, son of Isaac
• Biblical character from whom all Jews descend
• biblical character who bought the birthright from his brother Esau for lentil stew
• Brother of Esau (biblical)
• Brother of Esau (biblical).
• in biblical mythology - the youngest of twins, the son of Isaac and Rebekah
• In biblical mythology, the youngest of twins, the son of Isaac and Rebekah
• In the Bible, the younger of the twin sons of Isaac and Rebekah
• in the Bible - patriarch, one of the two twins of Isaac and Rebekah, a meek man living in tents
• Old Testament forefather
• Abraham's grandson
• Hero of the Pentateuch
• Torah hero with 12 sons
• his twelve sons were considered the ancestors of the twelve Israelite-Jewish tribes
• The only Jew who fought with God
• he dreamed of a ladder
• The meaning of a male name (Hebrew) is healer; Russian form of Jacob
• Meaning of a male name (Hebrew) second born of two twins
• From biblical mythology
• Israel
• The name of one of Stalin's sons
• Rembrandt's painting "...blessing the sons of Joseph"
• Isaac's youngest son
• Male name with meaning: (Heb.) second born of two twins
• Male name, second born of two twins (Hebrew)
• A male name included in Russian tongue twisters
• male given name: (Hebrew) second born of two twins
• One of the 12 apostles, the son of Alpheus (Cleopas), unlike the other apostle, the son of Zebedee, had the nickname Lesser
• One of Christ's disciples
• All Jews came from him
• father of all Jews
• Father of the Jews
• Who bought the birthright
• Patriarch, son of Isaac
• patriarch, son of Isaac (Bible)
• first bishop of Jerusalem
• Holy Apostle
• Son of Isaac
• Son of Isaac (biblical)
• Son of Isaac and Rebekah
• Son of Isaac and Rebekah (from biblical mythology)
• Son of Isaac, grandson of Abraham
• Third of the biblical patriarchs
• The cunning son of Isaac and Rebekah
• this patriarch saw in a dream a ladder from earth to heaven

The love of Isaac and his wife Rebekah is an example of an ideal marriage

Greetings, dear friends! “The love of Isaac and his wife Rebekah is an example of an ideal marriage.” This is the topic with which I continue the series of publications about family stories in the “ Family Stories ” section, which may become an example for us. The main topic of the blog “ Harmony of family relationships ” simply cannot ignore the topic of love and fidelity of married couples.

radio “Vera” is well presented : short and accessible. Therefore, I use materials from this site. First of all, I will try to supplement and select from the huge number of published articles the most interesting for myself, and I hope for you, dear readers.

The love of Isaac and his wife Rebekah is an example of an ideal marriage

Even in the strongest marriage, contradictions between spouses are possible. After all, true love unites free people. They want to see in the other half not a copy, not a reflection of themselves, but a different, unique personality. The love of Isaac and his wife Rebekah is an eternal example of an ideal marriage. And although each of them understood family well-being in his own way, he saw the future of his children differently. But common trust in the Lord removed all contradictions.

They fell in love before they even met. Maybe because they completely trusted their pious and practical parents. Or maybe because they knew that Providence itself, the Lord himself, was leading them to marriage. Isaac unquestioningly accepted the bride chosen by his parents. And Rebekah, when asked if she would leave her native Mesopotamia for the unknown of Canaan, answered with a decisive “yes.”

One evening Isaac went out of the house to pray. And already from afar I saw the approaching caravan, my servant Eliezer. He was sent to Mesopotamia for a bride, and also saw Rebekah herself. She immediately struck him with her beauty. And even more so by the combination of inner dignity and reverence for the future husband with whom Rebekah met him.

The first meeting of the bride and groom, falling in love, and the joy of communication were the reward for trust in God and for humility before his will. Isaac loved Rebekah so much that he was able to dull the sadness that tormented him after the death of his mother.

The marriage of Isaac and Rebekah was not cloudless. They had no children for twenty long years. But the couple remembered that Isaac himself was born when his parents Abraham and Sarah were already old.

Birth of twins

So Isaac prayed to God for his wife. And a miracle happened - Rebekah gave birth to twins Esau and Jacob. Isaac's wife often thought about what future was in store for her sons. She asked the Lord about this and one day received an answer: great nations will come from the twins, and although Esau was born first, he is destined to submit to Jacob.

The brothers grew up very different and quarreled from childhood. The eldest, the hunter Esau, was more to Isaac's liking. Mother, Rebekah, doted on the quiet and pious Jacob. But it was, of course, not only about parental feelings. It was to Esau that Isaac was going to give his blessing. He wanted to make him the heir not only of property, but also of the divine covenant, according to which the numerous descendants of Jacob were to inherit the lands of Palestine.

Rebekah had a different opinion. She decided to deceive and, taking advantage of Isaac's senile blindness, arranged things so that Jacob received the blessing instead of Esau.

When the deception was revealed, when the anger of the violent Esau died down, Isaac did not reproach Rebekah for anything and did not reverse the decision made under her influence. He was a wise husband. I decided that if they kept peace in the family for so many years and never quarreled, then God’s will was realized in this act. He probably also remembered that raising children fell primarily on Rebekah’s shoulders.

This means she knew their spiritual qualities better, understood where the hearts of Esau and Jacob lay more. And the husband bowed his gray head before his wife’s intelligence and insight.

The children of Isaac and Rebekah reconciled 20 years later at their father's funeral. Each went their own way, accepting their role in the divine plan. It turns out that Rebekah in her disobedience and Isaac in his humility were right. Their family dispute did not develop into a conflict and therefore brought good results.

From trust in God, trust between spouses was born. And from family harmony - a prosperous future.

Finally

This instructive story of Isaac and his wife Rebekah can serve as an example: if at least one of the spouses in a family has wisdom, then family disputes will never develop into conflicts.

If it is easier for someone to perceive the audio recording, then please listen to this story in the recording. Of course, it is much easier to convey the emotions and atmosphere of an event with a voice.

Thank you for your attention, dear readers! If the article piques your interest, you can learn more about the love story of Isaac and his wife Rebekah. There is quite a lot of information about them. Subscribe to updated articles in the “ Family Stories ” section. Also, don’t forget to recommend the article to your friends on social networks. I invite you to watch videos on my You Tube channel.

May everything be fine with you, Vera.

ESAU

In the narration of the book. Genesis I. is presented in contrast to his younger twin brother. So, I. was “skilled in hunting, a man of the fields” (Gen. 25.27), the beloved son of Isaac; meek Jacob was Rebekah's favorite son (Genesis 25:28). This rivalry between the brothers began even before they were born: when Rebekah was pregnant, the babies fought in her belly (Genesis 25:22). Rebekah, in doubt, turned to God with a question (“Why do I need this?”) and received in response a prophecy that describes the future. the fate of the nations whose ancestors will be her sons: “Two nations are in thy womb, and two different nations shall come forth from thy womb; one nation will become stronger than the other, and the older will serve the younger” (Gen. 25:23). This prophecy began to be partially fulfilled during the life of the brothers: one of them was named I., the other, who grabbed the heel of his older brother during childbirth, was Jacob. I. became a hunter; Isaac loved to eat the game he caught (Gen. 25.28). Jacob led a semi-nomadic life as a shepherd. One day, I. returned home hungry after an unsuccessful hunt and imprudently vowed to Jacob to sell his birthright for a dish prepared by his younger brother. Later, the right of primogeniture was strictly enshrined in the law (Deut. 21. 15-17); at this early stage, this right, apparently, was of a more free nature, suggesting the possibility of changing its owner.

Isaac rejects Esau. Painting of the upper center. St. Francis of Assisi in Assisi. Artist G. di Bondone. OK. 1292–1294 Isaac rejects Esau. Painting of the upper center. St. Francis of Assisi in Assisi. Artist G. di Bondone. OK. 1292–1294 Then I. lost his father's blessing (Gen. 27). On the advice of his mother Rebekah, Jacob, when his older brother was not at home, put on what I. was wearing and pretended to be his brother, receiving a blessing from his blind father instead. When the deception was revealed and I. asked Isaac to bless him too, he heard the words in response: “... you will live by your sword, and you will serve your brother; “The time will come when you will resist and throw his yoke off your neck” (Gen. 27:40). The second part of the blessing contains a reference to the short period of restoration by the Edomites of their independence from the Israelites during the times of kings Solomon (3 Kings 11. 14-25) and Joram (4 Kings 8. 20-22). Enraged and deceived by his brother, I. decided to take revenge on Jacob, but Rebekah ruined his plans by sending Jacob to her brother in Harran, where he spent 20 years (Gen. 27.41-45). I. took 2 wives from the local Canaanite population (Gen. 26.34; cf., however: Gen. 36.2, 14), but since they became “a burden to Isaac and Rebekah” (Gen. 26.35), he married his daughter uncle Ishmael (Gen. 28.9) and with a large family moved to the land of Seir in the south of Transjordan (Gen. 36.6-7).

When Jacob returned to Palestine 20 years later, he carefully prepared to protect himself from his brother’s wrath by sending messengers to meet I. with gifts (Gen. 32.3-21; 33.1-3). I. met Jacob with love, ran “to meet him, and embraced him, and fell on his neck, and kissed him...” (Gen. 33.4). It cannot be stated unequivocally that I.’s image in the book. Being has negative traits. Selfishness and ardor, which were characteristic of I. in his youth, are now uncharacteristic for him. At the beginning of the story, Jacob took away I.'s birthright, but then I. generously forgives his brother. In addition, from the story about the fate of the brothers in the book. Genesis makes it clear that God's divine election, blessing, and promise flow solely from God's free will and not from any formal understanding of man's ancestral status or merit.

Further relations between Israel and Edom were set in the history of the relationship between 2 brothers in the book. Being. The Edomites were enslaved by David (2 Kings 8.12-14; 1 Chronicles 18.13; Numbers 24.18) and dependent on Judah until the reign of Jehoram (2 Kings 8.20-22; 2 Chronicles 21.8-10). Afterwards the name Edom denoted both the geographical boundaries of its land and the people themselves (Gen. 36. 1, 8, 19); the name Esau also began to designate the land and people of Edom (Gen 25.30; 32.3; 36.1, 8; Mal 1.2-4; 1 Chr. 1.34-35, 43).

In prophetic literature, the negative aspect of the relationship between the two brothers became especially obvious in the political context of the confrontation between Israel (Jacob) and Edom (Esau) (Jer 49:8, 10; Obd 6-21; Ps 136:7). Probably a direct influence on Judaism and Christianity. The tradition was influenced by the words from the Book of the Prophet. Malachi: “Isn’t Esau Jacob’s brother? says the Lord; and yet I loved Jacob, and I hated Esau, and gave his mountains to desolation, and his possessions to the jackals of the desert” (Mal 1:2-3).

Jacob, second son of the Jewish patriarch Isaac

Jacob

, aka Israel, is the second son of the Jewish patriarch Isaac from Rebekah. The children of the patriarch Isaac - the twins Esau and Jacob - are the resolution of their mother's nineteen-year infertility. The second was born immediately after the first, as if holding on to his heel, which is why he was called “Jacob,” that is, “the stutterer” (Gen. 25:26). The dissimilarity of the twins' character was revealed to Rebekah by God even before they were born. When they grew up, the children discovered the complete opposite in their views and habits. Esau did not like the peaceful shepherd life and modest life established in the tents of his parents. Esau’s strong and courageous nature was more attracted to the life of a trapper, with its adventures and dangers: “and Esau became a man of the fields.” Jacob, on the contrary, was distinguished by a restrained, calm character, homeliness, loyalty to the family way of life and the traditions of the family: and “Jacob was a meek man, living in tents” (Gen. 25:27). Whether due to the law of opposites, or for some other reason, the meek Isaac became attached to Esau, and the energetic, living Rebekah became attached to Jacob (Gen. 25:28). Further events in the life of the twin brothers: Esau’s sale to Jacob of the benefits of his birthright (double part of the inheritance, religious and social representation of the clan, succession of great promises), the first’s ill-considered marriage to two pagan Hittite women, who fully corresponded to the character and inclinations of Esau, but no longer at all who fit into the structure of the home life of Isaac and Rebekah (Gen. 26:34–35), clearly found out that a frivolous trapper-hunter could not become a direct successor and continuer of the great mission of the patriarchs of the Jewish people; the latter demanded from its representative respect for tradition, a clear and calm mind for the perception and assimilation of divine promises and teachings, moral stability for their preservation in themselves and others. This is exactly what Isaac’s second son, Jacob, was, although some of the most pronounced negative aspects of his character still required significant influence of providential influences on him.

The complete confirmation of the rights and benefits of the birthright to Jacob took place at the bedside of his decrepit father. The resourceful Rebekah managed to arrange it in such a way that instead of the unbridled “man of the fields,” Jacob, tied to the tents of his parents, received the dying paternal blessing of the birthright. Only after leaving his father’s tent did Esau feel the unrewarding nature of his loss. “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 are approaching, (after which I will kill Jacob my brother with impunity). And the words of Esau were told to Rebekah” (Gen. 27:41–42).

To protect Jacob from the revenge of his older brother, his parents decide to send him to the Mesopotamian city of Harrgin, to Jacob’s uncle (Rebekah’s brother) Laban. There he had to find himself a wife from his family, worthy of the future patriarch (Gen. 27:42–46, 28:1). The blessing given by Isaac at the departure of Jacob (Gen. 28:3-4) testifies that the patriarch had already reconciled in his soul with the change that had occurred in the position of his sons, seeing in it the will of God. Having accepted the blessing, Jacob left the tents of his parents. His state of mind was far from calm. Accustomed to the comforts of a family environment, and now alone, persecuted and homeless, walking through terrain completely unknown to him, he was exposed to the possibility of various adventures. The traveler’s anxious mood could not help but increase at the thought of what awaited him in the future: how his relatives would treat him, how his own relationship with his older brother would subsequently develop, etc. Of course, with the blessing and promises of the birthright, he could reinforce himself with hope for God's help, but this hope could be significantly weakened by the consciousness of the manner in which this birthright was acquired. A wonderful dream that visited Jacob in Luz put an end to his anxiety. Seeing the ladder and the Angels, Jacob felt that he was not alone on earth: the protective hand of Jehovah extended over him; and having heard the voice of divine blessing and promise addressed to him, he calmed down about what happened at the bedside of the elderly Isaac: it was not Jacob or Rebekah, but providence itself that wished that Esau should not become the firstborn. But, along with this calming thought, another one had to enter Jacob’s consciousness. The extraordinary acquisition of primogeniture obliged him to be worthy of his position to a much greater extent than if he had been the firstborn in the ordinary order of things. To commemorate the miraculous vision, a stone was erected with a libation of sacrificial oil on it. The town of Luz received a new name - Beth-El (Bethel), that is, the house of God. “And Jacob made a vow, saying: If the Lord God will be with me and keep me on this journey that I am going on, and give me bread to eat and clothing to wear, I will return in peace to my father’s house, and the Lord will be my God. , - then this stone, which I erected as a monument, will be the house of God for me; and of all that You, O God, give me, I will give You a tenth (Gen. 28:10-22).

From further biblical text we learn that Jacob arrived safely in Haran, settled with Laban, and took an active part in overseeing his uncle’s flocks. Jacob's love for Laban's youngest daughter Rachel served as joy and encouragement to Jacob in his labors. Having nothing at his disposal that could serve as a material marriage vein for Laban, Jacob offered to serve for seven years. Laban agreed. “And Jacob served for Rachel seven years. And they appeared to him in a few days, because he loved her.” When, at the end of the specified period, his uncle gave his nephew not Rachel, but her older sister, Leah, who was ill with eyes (justifying the Eastern custom of giving the eldest daughter in marriage first), Jacob decided to work for his uncle for another seven years in order to have the one he loved in marriage. (Gen.29:1-29).

From Leah Jacob had sons: Reuben, Simeon, Levi, Judah, Issachar, Zebulun and a daughter, Dinah. From Rachel: (in the house of Laban) Joseph and (later, on the way to Canaan) Benjamin. From Leah's maid Zilpah: Gad, Asher. From Rachel's handmaiden Bilhah: Dan, Naphtali (Gen. 29:30–35, 30:1–24, 35:16–18). Taking advantage of the opportunity, Jacob turned to his father-in-law with the following request: “For fourteen years I have worked enough for you. The Lord apparently blessed you with my arrival. Let me now take my wives and children and return to my homeland. After all, it’s time to work for your own home.” The blessing of God that visited Laban’s house with the arrival of Jacob was, indeed, all too obvious” (Gen. 30:30). But it also seemed obvious to Laban at that moment that letting go of a worker like Jacob meant doing his household a disservice. To detain his son-in-law, Laban asked the latter if he would be willing to stay in his house for a certain fee. Having reasoned, Jacob answered: “I’m staying, but don’t give me anything. Just do what I ask you to do. In our free time we will walk through the herds and separate the spotted cattle from the smooth ones. The smooth cattle, as well as all the motley offspring from them, will be mine.” Laban agreed, not suggesting that smooth cattle could produce large offspring of spotted ones. However, thanks to the resourcefulness of Jacob (Gen. 30:37–43), this is exactly what happened. The condition was changed several times, and the matter always turned in favor of Jacob. In a relatively short time (at the age of 6) Jacob became the owner of significant herds (Gen. 30:25–43). Such a quick enrichment of Jacob to the detriment of Laban’s property could not, of course, please the latter’s family. Laban's children did not hesitate to express their displeasure out loud. Laban himself changed in his attitude towards Jacob (Gen. 31:1-2).

The Patriarch realized that the exit from Harran could not be delayed. Taking advantage of the absence of his father-in-law and his sons while shearing sheep, Jacob took his wives, children, male and female servants, livestock and property and moved towards Canaan. The slightly superstitious Rachel, secretly from Jacob, took with her her father’s home teraphim (amulets), hoping, perhaps, to bring happiness to her future family life. It is not difficult to imagine the surprise of Laban and his sons when they returned home. Laban rushed after his son-in-law and caught up with him in Gilead, north of Damascus. Here a major conversation took place between the relatives. “What have you done? Laban shouted at Jacob. “You deceived me - you took my daughters away as captives, without giving me the opportunity to even say goodbye to them and their children”... Jacob answered that he did not steal any gods. Laban walked around the tents, but did not find anything that he could call his own. Then Jacob became angry. He expressed everything that had accumulated in his heart against his father-in-law. To make amends for what had happened, Laban invited Jacob to conclude a peace treaty between them, according to which neither one nor the other should henceforth harbor any evil intentions towards each other. The agreement was concluded, and the relatives separated: one returned to Haran, the other continued his journey towards Canaan (Gen. 31: 3–55, 32: 1).

The fear of Laban's pursuit was replaced in Jacob's soul by the fear of meeting his brother. If it was convenient and easy to avoid revenge on a lonely person, then it was almost impossible to do this now, with a large caravan and herds. The “host” of Angels, seen by Jacob on the borders of Canaan (“Mahanaim”: Gen. 32: 1–2), must have encouraged the patriarch to some extent. But even after this vision, his embarrassment still remained very significant. A propitiatory embassy was sent to Esau with the words: “So tell my master Esau: this is what your servant Jacob says: I lived with my uncle Laban and have lived with him until now. I have oxen, donkeys, small livestock, male and female slaves. I am sending information about myself to my master Esau, so that I may gain favor with your servant in your sight.” Having returned, the ambassadors said: “We went to your brother Esau, but here he himself is coming to meet you, and with him 400 (armed) people.” Jacob's heart trembled. In order to save at least part of his people and property from death, he divided the camp into two halves, hoping that while one half was being destroyed, the other could escape. But the alarming awareness of the unreliability of these measures turns the patriarch’s thoughts to the One who alone could protect man (Gen. 31:3). Having strengthened himself with prayer, Jacob continues the orders he had begun. Having separated from the herds 200 goats and sheep, 2 20 goats and rams, 30 milking camels, 40 cows, 20 donkeys, 10 donkeys and oxen, he formed from them several small herds located at a certain distance from one another. Their shepherds were punished: “If my brother Esau meets you and asks: whose are you, where are you going, whose flock is this? then answer: your servant Jacob. This is a gift sent to my lord Esau. So he himself is following us.” “I will appease him with the gifts that go before me (Jacob thought), and then I will see his face: perhaps he will accept me.” “And the gifts went before him, and he stayed that night in the camp.” But sleep apparently fled from his eyes. Not trusting the effectiveness of the gifts, Jacob stood up and ordered that part of the camp in which he spent the night to be transported to the opposite bank of the Jabbok River. When everyone had settled down in their places and the camp had again fallen into the night's slumber, the patriarch stood up, left the tent and headed into the field. The mysterious struggle between Jacob and God that took place here significantly strengthened the patriarch. “The more you become stronger if you are with God (his mysterious fighter noted to him), then you will be strong with people. No one will call your name Jacob, but Israel (God-fighter). And Jacob called the name of that place Penuel (Face of God), for,” he said, “I saw God face to face, and my soul was preserved.” And the sun rose as he passed Penuel; and he limped on his hip. Therefore even to this day the children of Israel do not eat the sinew (ntrvus ischiadicus) which is on the joint of the thigh, because the wrestler touched the sinew on the joint of Jacob’s thigh.” Seeing the approach of Esau, and with him a large squad of armed men, Jacob placed his family in this order: in front he placed Bilhah and Zilpah with Dan, Naphtali, Gad, Asher; behind them Leah with Reuben, Simeon, Levi, Judah, Issachar, Zebul, Dinah; Rachel and Joseph are behind everyone. When Esau was already close, Jacob approached him and bowed down to the ground seven times. Seeing Jacob, Esau hurried to meet him, hugged him, kissed him and cried. “And who is this?” - he asked. “The children whom God has given to your servant,” Jacob answered. Then the maids with the children came up and bowed; Leah and the children came up behind them and also bowed; Finally, Rachel and Joseph did the same. Having watched the latter go by, Esau turned to his brother: “Why do you have the many herds that I met along the way?” “In order that your servant may find favor in the sight of my master,” Jacob answered. “I have a lot of my own, brother,” said Esau. “Let yours remain with you!” “No, if I have found favor in your sight,” Jacob insisted, “accept my gift from my hand, for I have seen your face, as if someone has seen the face of God. And you were kind to me! Accept my blessing that I brought to you, because God has given me all this. Esau agreed. The spontaneous nature of the “man of the fields” could not restrain himself. Having given himself up to complacency, Esau wanted to see it through to the end. When the time came to set off, he suggested to his brother: “Let's get up and go! I will go before you for your safety. But Jacob could not like such a proposal: with all the friendliness of his brother, the prolonged presence of the latter with a large armed retinue would ultimately turn out to be embarrassing for the patriarch. And so he answered: “My lord knows that children are gentle, and my flocks and herds are milkable. If you drive him for even one day the way my master is used to walking, he will die. I have all my cattle. Let sir. mine will go ahead, and I will walk slowly behind, depending on how the cattle are able to move and how the children walk. And I will come to my master in Seir (Idumea).” “In that case, shouldn’t you leave a few warriors behind?” - asked Esau. “No, what is this for? If only I could maintain favor in the eyes of my master!” - Jacob declined: Esau did not insist and on the same day he headed to Seir. Jacob moved to Succoth, located near the confluence of the stream Jabbok and the Jordan River (Gen. 32:33-2, 33:1-17).

Fatigue from the long journey, anxiety, meeting with his father-in-law and brother forced the patriarch to stop in Succoth for quite a long time, sufficient to calmly, without interference with movement, surrender to the inner experience of what happened. Impartial self-analysis could not help but suggest to Jacob many things that were to be of decisive importance in the further formation of his character. The Patriarch could not help but realize that his natural gifts: intelligence, resourcefulness, tact, had not always manifested themselves in impeccable form until now. At the same time, he could not help but notice the fact that the property acquired by human effort was far from distinguished by the absolute strength that he, perhaps, ascribed to it, if Laban and Esau with one blow could deprive him of everything that he had acquired with enormous diligence. The theoretical conviction that Jehovah alone is the unconditional source and protector of human goods begins to practically strengthen in the patriarch. The unfortunate events that happened in his life after Jacob entered Canaan: the dishonor of his daughter Dinah by Prince Shechem; a quarrel over this with the Shechemites; the violent self-will of Simeon and Levi, who punished the Shechemites with treacherous beatings; hasty flight from the environs of Shechem (Gen. 33:18–20, 34, 35:1–5); death, near Bethlehem, of Rachel's beloved wife (Gen. 35:16–20); incest of the firstborn Reuben, near the tower of Gader, with his father’s concubine Bilhah (Gen. 35:21–22); as well as all the later trials associated with the name of Jacob’s beloved son, Joseph (see Art. Joseph), were to have final significance in the course of the moral transformation and consolidation of the character of the patriarch. If Jacob in the first half of his life sometimes makes one doubt the complete moral approval of some of his actions, then Jacob in the second half of his life represents a complete type of the Old Testament righteous patriarch. The God of the patriarchs Abraham, Isaac calls Himself the God and patriarch Jacob (Exod. 2:24, 3:6, 15–16. Lev. 26:42–45. Is. 41:8–10, 43:1–3. Matt. 22:32. Acts 3, etc.).

Having reached Hebron, Jacob found his father Isaac still alive. After the death of the latter (13 years after his son’s arrival), Jacob remained in place, continuing the semi-sedentary, nomadic-agricultural (Gen. 26:12–14) life that his father led. The shock he experienced upon receiving the news of the (imaginary) death of Joseph (almost similar to what the patriarch Abraham experienced in his declining years: Gen. 22:1-19) was the last difficult test in the life of the patriarch. A joyful ray that illuminated the decline of the long-suffering man’s life was his meeting with his beloved son Joseph and resettlement to the fertile lands of the Egyptian district of Goshen, in the neighborhood and under the protection of Joseph (Gen. 45: 9–13, 18:23, 25–28, 46 :1–7, 28–34, 47:1–12, 27–28).

Jacob lived in Egypt for 17 years. Feeling the approach of death, the patriarch prophetically blessed his sons, as well as the sons of Joseph (from the daughter of the Iliopolis priest Asenath: Gen. 41:45, 50–52) Manasseh and Ephraim. Judas received the blessing and the promises of the birthright. Addressing him, the patriarch said: “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. The young lion Judah, my son, rises from his prey. He bowed down and lay down like a lion and like a lioness. Who will lift it? The scepter will not depart from Judah, nor the lawgiver from between his feet, until the Reconciler comes, and to Him is the submission of the nations (according to the glory: and that is the hope of the tongues).” Reuben, Simeon, Levi were deprived of the blessing of the firstborn: the first - for incest, the second and third - for treachery towards the Shechemites (Gen. 49: 3-7). Zebulun was predicted that he would settle by the sea and enjoy all the advantages of seaside life; Issachar, Asher, Naphtali - earthly contentment; To Dan, Gad, Benjamin - success among one’s own and enemies; To Joseph - strength and wealth of offspring. The sons of Joseph receive the blessing along with the sons of the patriarch himself. “And now,” says Patriarch Yosnfu, “your two sons, who were born to you in Egypt before my arrival, are mine. Ephraim and Manasseh will be mine, like Reuben and Simeon. The children who are born from you after them will be yours. They will be numbered among their inheritances under the name of their brothers (Ephraim and Manasseh)” (Gen.48:1-22, 49:1-28). According to his expressed will (Gen.47:29-31, 49:29-33), the body of the deceased (147 years old) patriarch was taken out of Egypt and buried in the Canaanite family crypt Machpelah (Gen.50:1-13) • 18.

The Hebron tomb of the patriarchs of Machpelah is currently located in the fence of the Turkish Garet el-Haram mosque. Gareth el-Haram is a tall quadrangular building, built of huge square stones, of very ancient construction. Originally the Haram had no entrance holes. And only later (I assume - during the time of King Hezekiah) were doors made with external staircases leading to them. In the Byzantine era and during the Crusaders, porticoes and a basilica-church were added to the building. The Arabs turned the latter into a mosque, revered as a great shrine, inaccessible to non-believers. Recently, several exceptions have been made, but only in relation to persons of the reigning families and their retinue. In 1862, the Prince of Wales received permission to examine the mysterious mosque; in 1869 - Crown Princess of Prussia; in the eighties of the 19th century - two sons of the Prince of Wales, etc. Upon inspection, it turned out that the inside of the building was divided into three rooms of unequal size. There are six large tombs on the floor of the mosque and adjacent buildings. Each of the tombs is located inside a separate kiosk, closed with bronze doors; all are richly decorated with silk curtains and expensive fabric canopies. What is known as the Cave of Machpelah is hidden under the floor of the mosque: there are the authentic tombs of the patriarchs and their wives; the upper tombs indicate only the place where the Old Testament righteous rest under them. No Sultan's firman can allow infidels to invade this thrice-holy Muslim place. The last Christian visitor to this cave was Benjamin of Tudela (Spanish rabbi of the 12th century: see Enz. III), who examined it in 1163 during the occupation of Palestine by the Crusaders. Benjamin of Tudela says: “The Turks erected six tombs in the mosque, which (as Christian pilgrims usually say) represent the tombs of three Jewish patriarchs and their wives. But it is not exactly. The tombs themselves are placed below, under the floor. For payment of money, Jews are allowed to examine them. Equipped with candles, they go (through the iron door) into the first cave. It's empty. They enter the second one, also empty. Finally I reach the third, with six tombs. On the tombs you can read Jewish inscriptions: “This is the tomb of Abraham our father,” “May peace rest on him,” etc. A fire is kept in this cave day and night. On the floor are boxes with bones of Jews brought by their relatives for burial in a sacred place” (Stanley, Cave of Machpelah).

Abraham (through Ishmael and the children of Keturah), Isaac (through Esau), in addition to the Jewish people, were the ancestors of many other nations (Gen. 25:1-4, 12-18, 26:34. 28:9, 36); Israel is only the Jews, which is why the latter adopted the name not of Abraham and Isaac, but of their third great patriarch - Israel (Gen. 25: 20-34, 27-35, 37, 42-50).

V. Protopopov.

Abraham's final years and death

Abraham took another wife, whose name was Keturah.
She bore him Zimran, Jokshan, Medan, Midian, Ishbak and Shuah. Jokshan was the father of Sheba and Dedan; Dedan's descendants were Ashurites, Letushites and Leumites. The sons of Midian: Epha, Ether, Enoch, Abida and Eldag - all of them are descendants of Keturah. Abraham left everything he had to Isaac. During his lifetime, he gave gifts to the sons of his concubines and sent them away from his son Isaac to the east, to the eastern land.

Abraham lived a total of one hundred and seventy-five years. He breathed his last and died at a ripe old age, having had enough of life, and went to his ancestors. His sons Isaac and Ishmael buried him in the cave of Machpelah near Mamre, in the field of the Hittite Ephron, son of Zohar, which Abraham bought from the Hittites. There Abraham was buried next to his wife Sarah. After Abraham's death, God blessed his son Isaac, who then lived near Beer-lahai-roi.

Descendants of Ishmael

This is the genealogy of Ishmael, the son of Abraham, whom Sarah's servant, the Egyptian Hagar, bore to Abraham; and these are the names of the sons of Ishmael, listed in the order of their birth: Nebayot - the firstborn of Ishmael, Kedar, Adbeel, Mibsam, Mishma, Duma, Massa, Hadad, Tema, Jetur, Naphish and Kedma. These are the names of the sons of Ishmael, the names of the twelve leaders of the clans according to their settlements and nomads.

In total, Ishmael lived one hundred and thirty-seven years. He breathed his last and died, and went to his ancestors. His descendants settled in the area from Havilah to Shura, near the border of Egypt, on the way to Ashur. They lived in enmity with all their brothers.

Isaac's sons - Jacob and Esau

Here is the story of Isaac, son of Abraham:

Isaac was born to Abraham. Isaac was forty years old when he married Rebekah, daughter of the Aramean Bethuel of Paddan-aram and sister of the Aramean Laban.

Isaac prayed to the Lord for his wife because she was barren. The Lord answered his prayer and his wife Rebekah became pregnant. The children began to push each other in her womb, and she said:

- Why do I need this?

And she went to ask the Lord. The Lord said to her:

- Two tribes in your belly,

two nations will come from you and be divided;

one will be stronger than the other,

and the elder will serve the younger.

When the time came for her to give birth, she actually found twin boys in her womb. The first was born red, and his whole body was covered with hair like fleecy clothing; that's why he was called Esau. Then his brother appeared with his hand on Esau's heel; therefore he was named Jacob. Isaac was sixty years old when Rebekah gave birth to them.

Esau sells his birthright

The boys grew up: Esau was a skilled hunter, a man of the fields, and Jacob was a quiet man, living among tents. Isaac, who liked game, loved Esau more, but Rebekah loved Jacob more.

One day, while Jacob was preparing stew, Esau returned from the field very hungry. He said to Jacob:

“Hurry up, let me eat some of that red you’re cooking!” I am starving! (This is why he was also given the name Edom).

Jacob replied:

- First, sell me your birthright.

“I’m dying of hunger,” said Esau. - What benefit does birthright have to me?

Jacob said:

- First, swear.

He swore, and so sold his birthright to Jacob.

Then Jacob gave Esau bread and lentil stew. He ate, drank, got up and left.

Thus Esau neglected his birthright.

a) 25:10 Or: “from the sons of Heth.”

b) 25:18 Or: “they lived to the east of the brothers.”

c) 25:20 That is, from northwestern Mesopotamia.

d) 25:22 The meaning of this passage in the Hebrew text is unclear.

e) 25:25 Here the name refers to Seir, the land where the descendants of Esau later lived; The sound of "Seir" resembles the Hebrew word for "hairy."

f) 25:26 Here the name is given the meaning “he holds on to the heel” (a figurative expression meaning “he deceives”).

g) 25:30 This name sounds like the Hebrew word for “red.”

h) 25:31 Primogeniture - the special position of the eldest (firstborn) son in the house, which gave the right to primacy among brothers and special privileges in receiving an inheritance (see Deut. 21:15-17). Moreover, the firstborn belonged to God Himself (see Numbers 3:13).