Genesis 25
Commentary from 14 fathers
And she bore to him Zombran, and Jezan, and Madal, and Madiam, and Jesboc, and Soie.
ἔτεκε δὲ αὐτῷ τὸν Ζομβρᾶν καὶ τὸν ᾿Ιεζὰν καὶ τὸν Μαδὰλ καὶ τὸν Μαδιὰμ καὶ τὸν ᾿Ιεσβὼκ καὶ τὸν Σωυέ.
роди́ же є҆мꙋ̀ зомвра́на и҆ і҆еза́на, и҆ мада́ла и҆ мадїа́ма, и҆ і҆есво́ка и҆ сѡїе́на.
And Jezan begot Thaeman and Saba and Daedan. And the sons of Daedan were Ragouel and Nabdeil and the Assurians and the Latusians, and Laomim.
Ἰεζὰν δὲ ἐγέννησε καὶ τὸν Θαιμὰν τὸν Σαβὰ καὶ τὸν Δεδάν· υἱοὶ δὲ Δεδὰν ἐγένοντο Ραγουὴλ καὶ Ναβδεὴλ καὶ ᾿Ασσουριεὶμ καὶ Λατουσιεὶμ καὶ Λαωμείμ.
І҆еза́нъ же родѝ сава́на и҆ ѳама́на и҆ деда́на. Сы́нове же деда̑ни бы́ша: рагꙋи́лъ и҆ навдеи́лъ, и҆ а҆сꙋрїи́мъ и҆ латꙋсїи́мъ и҆ лаѡмі́мъ.
And the sons of Madiam [were] Gephar and Aphir, and Enoch, and Abeira, and Eldaga; all these were sons of Chettura.
υἱοὶ δὲ Μαδιὰμ Γεφὰρ καὶ ᾿Αφεὶρ καὶ ᾿Ενὼχ καὶ ᾿Αβειρὰ καὶ ᾿Ελδαγά. πάντες οὗτοι ἦσαν υἱοὶ Χεττούρας.
Сы́нове же мадїа̑мли: є҆фа́ръ и҆ а҆фи́ръ, и҆ є҆нѡ́хъ и҆ а҆вїда̀ и҆ є҆лдага̀. Всѝ сі́и бы́ша сы́нове хеттꙋ̑рины.
But Abraam gave all his possessions to Isaac his son.
῎Εδωκε δὲ ῾Αβραὰμ πάντα τὰ ὑπάρχοντα αὐτοῦ ᾿Ισαὰκ τῷ υἱῷ αὐτοῦ,
Даде́ же а҆враа́мъ всѧ̑ своѧ̑ и҆мѣ̑нїѧ і҆саа́кꙋ сы́нꙋ своемꙋ̀:
But to the sons of his concubines Abraam gave gifts, and he sent them away from his son Isaac, while he was yet living, to the east into the country of the east.
καὶ τοῖς υἱοῖς τῶν παλλακῶν αὐτοῦ ἔδωκεν ῾Αβραὰμ δόματα καὶ ἐξαπέστειλεν αὐτοὺς ἀπὸ ᾿Ισαὰκ τοῦ υἱοῦ αὐτοῦ, ἔτι ζῶντος αὐτοῦ, πρὸς ἀνατολὰς εἰς γῆν ἀνατολῶν.
сынѡ́мъ же нало́жницъ свои́хъ дадѐ а҆враа́мъ да́ры и҆ ѿпꙋстѝ ѧ҆̀ ѿ і҆саа́ка сы́на своегѡ̀, є҆щѐ жи́въ сы́й, къ восто́кꙋ на зе́млю восто́чнꙋю.
If then we are the sons of the free Jerusalem, let us realize that some gifts belong to those who are disinherited; others, to the heirs. For they are heirs to whom it is said, “You have not received a spirit of bondage so as to be again in fear, but you have received a spirit of adoption as sons, by virtue of which we cry: ‘Abba! Father!’ ”
On Patience 28
And these [were] the years of the days of the life of Abraam as many as he lived, a hundred and seventy-five years.
ταῦτα δὲ τὰ ἔτη ἡμερῶν τῆς ζωῆς ῾Αβραὰμ ὅσα ἔζησεν, ἑκατὸν ἑβδομηκονταπέντε ἔτη.
Сїѧ̑ же лѣ̑та дні́й житїѧ̀ а҆враа́млѧ, є҆ли̑ка поживѐ, лѣ́тъ сто̀ се́дмьдесѧтъ пѧ́ть:
Isaac, the son of the promise, was born in Abraham’s hundredth [year], because the blessing of the inheritance that is promised to all the families of the earth through his seed will doubtless be conferred in the heavenly homeland that is to come. [Abraham] sojourned a hundred years in the land of promise, because all of us who are made children of Abraham through faith ought to live as sojourners in the present church in hope of a heavenly inheritance. In this manner, “Isaac sowed in Gerar (which is interpreted as “residence [as an alien]”), and “in that same year he acquired a hundredfold,” because as soon as we go forth from the body into the heavenly life, we receive back whatever good works we have done while sojourning in this life as children of the promise.
On the Tabernacle 2.13.85
And Abraam failing died in a good old age, an old man and full of days, and was added to his people.
καὶ ἐκλείπων ἀπέθανεν ῾Αβραὰμ ἐν γήρᾳ καλῷ πρεσβύτης καὶ πλήρης ἡμερῶν καὶ προσετέθη πρὸς τὸν λαὸν αὐτοῦ.
и҆ ѡ҆слабѣ́въ ᲂу҆́мре а҆враа́мъ въ ста́рости до́брѣй, ста́рецъ и҆спо́лненъ дні́й, и҆ приложи́сѧ къ лю́демъ свои̑мъ.
I am reviewing carefully the places in Scripture where I might find old age mentioned for the first time. Adam lived for 930 years, yet he is not called an old man. Methuselah’s life was 969 years, and he is not called an old man. I am coming down all the way to the flood, and after the flood for almost three thousand years, and I find no one who has been called old. Abraham is the first one, and certainly he was much younger than Methuselah, but he is called an old man because his old age had been anointed with rich oil. In fine, it is written there in the Scripture, “Abraham died at a good old age; full of days.” His was a good old age because it was full of days, for the whole of his life was day and not night.
Homilies on the Psalms 21
(v. 8) And Abraham died in good old age, an old man and full, and he was gathered to his people. A wrong addition is made by the Septuagint translators, that Abraham died lacking: for it is not fitting for Abraham to fail and diminish. Also, what we have proposed, an old man and full in good old age: in the Greek manuscripts it is written, full of days. While it seems to explain the meaning, because he has passed away full of light and the works of the day: nevertheless, it is more fitting for the spiritual interpretation if it is simply stated as full.
Hebrew Questions on Genesis
And Isaac and Ismael his sons buried him in the double cave, in the field of Ephron the son of Saar the Chettite, which is over against Mambre:
καὶ ἔθαψαν αὐτὸν ᾿Ισαὰκ καὶ ᾿Ισμαὴλ οἱ υἱοὶ αὐτοῦ εἰς τὸ σπήλαιον τὸ διπλοῦν, εἰς τὸν ἀγρὸν ᾿Εφρὼν τοῦ Σαὰρ τοῦ Χετταίου, ὅς ἐστιν ἀπέναντι Μαμβρῆ,
И҆ погребо́ша є҆го̀ і҆саа́къ и҆ і҆сма́илъ два̀ сы́нове є҆гѡ̀ въ пеще́рѣ сꙋгꙋ́бѣй, на селѣ̀ є҆фрѡ́новѣ сы́на саа́рова хетте́анина, є҆́же є҆́сть прѧ́мѡ мамврі́и,
[even] the field and the cave which Abraam bought of the sons of Chet; there they buried Abraam and Sarrha his wife.
τὸν ἀγρὸν καὶ τὸ σπήλαιον, ὃ ἐκτήσατο ῾Αβραὰμ παρὰ τῶν υἱῶν τοῦ Χέτ, ἐκεῖ ἔθαψαν ῾Αβραὰμ καὶ Σάρραν τὴν γυναῖκα αὐτοῦ.
на селѣ̀ и҆ въ пеще́рѣ, ю҆́же притѧжа̀ а҆враа́мъ ѿ сынѡ́въ хетте́овыхъ: та́мѡ погребо́ша а҆враа́ма и҆ са́ррꙋ женꙋ̀ є҆гѡ̀.
Yet the bodies of the dead, especially of the just and faithful, are not to be despised or cast aside. The soul has used them as organs and vessels for all good work in a holy manner. If a paternal garment or a ring or anything else of this kind is as dear to children as is their love for their parents, in no way are their very bodies to be spurned, since they are much more familiar and intimate than any garment we put on. Bodies are not for ornament or for aid, as something that is applied externally, but pertain to the very nature of the man. Hence the funerals of the just men of old were cared for with dutiful devotion, the processions solemnized and a fitting burial provided. Oftentimes they themselves, while they were yet alive, gave directions to their sons concerning everything pertaining to their burial.
On the Care of the Dead 3.5
And it came to pass after Abraam was dead, that God blessed Isaac his son, and Isaac dwelt by the well of the vision.
ἐγένετο δὲ μετὰ τὸ ἀποθανεῖν ῾Αβραάμ, εὐλόγησεν ὁ Θεὸς τὸν ᾿Ισαὰκ υἱὸν αὐτοῦ· καὶ κατῴκησεν ᾿Ισαὰκ παρὰ τὸ φρέαρ τῆς ὁράσεως.
Бы́сть же по ᲂу҆ме́ртвїи а҆враа́мли, блгⷭ҇вѝ бг҃ъ і҆саа́ка сы́на є҆гѡ̀: и҆ всели́сѧ і҆саа́къ ᲂу҆ кла́дѧзѧ видѣ́нїѧ.
What more can we say about the death of Abraham than what the Word of the Lord in the Gospels contains, saying, “Concerning the resurrection of the dead, have you not read how he says in the bush: ‘the God of Abraham, and the God of Isaac and the God of Jacob’? Now he is not God of the dead but of the living. For all those are living.” Let us also therefore choose this kind of death, as also the apostle says, that “we may die to sin but live to God.” For indeed the death of Abraham should be understood to be such, which death has amplified his bosom so much that all the saints who come from the four parts of the earth “may be borne by the angels into the bosom of Abraham.”
Homilies on Genesis 11.3
“The Lord blessed Isaac,” the text says, “and he dwelt at the well of vision.” This is the whole blessing with which the Lord blessed Isaac: that he might dwell “at the well of vision.” That is a great blessing for those who understand it. Would that the Lord might give this blessing to me too, that I might deserve to dwell “at the well of vision.”What kind of person can know and understand what the vision is “which Isaiah the son of Amos saw”? What kind of person can know what Nahum’s vision is? What kind of person can understand what that vision contains which Jacob saw in Bethel when he was departing into Mesopotamia, when he said, “This is the house of the Lord and the gate of heaven”? And if anyone can know and understand each individual vision or the things that are in the law or in the prophets, that one dwells “at the well of vision.” But also consider this more carefully, that Isaac deserved to receive such a great blessing from the Lord that he might dwell “at the well of vision.” But when shall we sufficiently deserve to pass by, perhaps, “the well of vision”? He deserved to remain and dwell in the vision; we, what little we have been illuminated by the mercy of God, can scarcely perceive or surmise of a single vision.
Homilies on Genesis 11.3
If, however, I shall have been able to perceive some one meaning of the visions of God, I shall appear to have spent one day “at the well of vision.” But if I shall have been able to touch something not only according to the letter but also according to the spirit, I shall appear to have spent two days “at the well of vision.” But if also I shall have touched the moral point, I shall have spent three days. Or certainly even if I shall not have been able to understand everything, if I am nevertheless busily engaged in the divine Scriptures and “I meditate on the law of God day and night” and at no time at all do I desist inquiring, discussing, investigating and certainly, what is greatest, praying God and asking for understanding from him who “teaches humankind knowledge,” I shall appear to dwell “at the well of vision.”But if I should be negligent and be neither occupied at home in the Word of God nor frequently enter the church to hear the Word, as I see some among you who only come to the church on festive days, those who are of this sort do not dwell “by the well of vision.” But I fear that perhaps those who are negligent, even when they come to the church, may neither drink from the well of water nor be refreshed, but they may devote themselves to the occupations and thoughts of their heart which they bring with them and may depart thirsty no less from the wells of the Scriptures. You, therefore, hasten and act sufficiently that that blessing of the Lord may come to you, that you may be able to dwell “at the well of vision,” that the Lord may open your eyes and you may see “the well of vision” and may receive from it “living water,” which may become in you “a fountain of water springing up into eternal life.” But if anyone rarely comes to church, rarely draws from the fountains of the Scriptures and dismisses what he hears at once when he departs and is occupied with other affairs, this one does not dwell “at the well of vision.”
Homilies on Genesis 11.3
And these [are] the generations of Ismael the son of Abraam, whom Agar the Egyptian the hand-maid of Sarrha bore to Abraam.
Αὗται δὲ αἱ γενέσεις ᾿Ισμαὴλ τοῦ υἱοῦ ῾Αβραάμ, ὃν ἔτεκεν ῎Αγαρ ἡ Αἰγυπτία ἡ παιδίσκη Σάρρας τῷ ῾Αβραάμ.
Сїѧ̑ же бытїѧ̑ і҆сма́ила сы́на а҆враа́млѧ, є҆го́же родѝ а҆́гарь є҆гѵ́птѧнынѧ, раба̀ са́ррина, а҆враа́мꙋ:
And these [are] the names of the sons of Ismael, according to the names of their generations. The firstborn of Ismael, Nabaioth, and Kedar, and Nabdeel, and Massam,
καὶ ταῦτα τὰ ὀνόματα τῶν υἱῶν ᾿Ισμαὴλ κατ᾿ ὀνόματα τῶν γενεῶν αὐτοῦ· πρωτότοκος ᾿Ισμαὴλ Ναβαιώθ, καὶ Κηδὰρ καὶ Ναβδεὴλ καὶ Μασσὰμ
и҆ сїѧ̑ и҆мена̀ сынѡ́въ і҆сма́илихъ, по и҆менѡ́мъ родѡ́въ є҆гѡ̀: пе́рвенецъ і҆сма́иловъ наваїѡ́ѳъ, и҆ кида́ръ и҆ навдеи́лъ, и҆ масса́мъ
(Verse 13) And these are the names of the sons of Ishmael, by their names, according to their generations. The firstborn of Ishmael was Nebaioth, and Kedar, and the rest, up to the place where it is said: They lived from Havilah to Shur, which is opposite Egypt as you go towards Assyria. He fell in the sight of all his brothers. Twelve sons were born to Ishmael, and the firstborn was Nebaioth, from whom the whole region from the Euphrates to the Red Sea is called Nebaioth until this day, which is part of Arabia. For both their families, towns and villages, fortified castles, and three of them, Cedar in the desert, and Duma in another region, and Theman to the south, and Cedema to the east, are celebrated with this name. But what we read in the final section of this chapter, according to the Septuagint, is that he dwelt opposite the face of all his brothers (Gen. XIII, 18): it is more accurate to say what we have put, he died in the presence of all his brothers, that is, he died in the hands of all his children, with his surviving children, and with no one dying before him. But to be called brothers for the sons, Jacob also shows to Laban, saying: What is my sin, because you have persecuted me: and because you have searched all my vessels? What have you found of all the vessels of your house? Let it be placed before my brothers and your brothers: and let them judge between us (Ibid. 35). For we cannot believe, as Scripture recounts, that Jacob, apart from his children, had any brothers with him.
Hebrew Questions on Genesis
and Choddan, and Thaeman, and Jetur, and Naphes, and Kedma.
καὶ Χοδδὰν καὶ Θαιμὰν καὶ ᾿Ιετοὺρ καὶ Ναφὲς καὶ Κεδμά.
и҆ ходда́нъ и҆ ѳема́нъ, и҆ і҆етꙋ́ръ и҆ нафе́съ и҆ кедма̀.
These [are] the sons of Ismael, and these are their names in their tents and in their dwellings, twelve princes according to their nations.
οὗτοί εἰσιν οἱ υἱοὶ ᾿Ισμαὴλ καὶ ταῦτα τὰ ὀνόματα αὐτῶν ἐν ταῖς σκηναῖς αὐτῶν καὶ ἐν ταῖς ἐπαύλεσιν αὐτῶν· δώδεκα ἄρχοντες κατὰ ἔθνη αὐτῶν.
Сі́и сꙋ́ть сы́нове і҆сма̑или: и҆ сїѧ̑ и҆мена̀ и҆́хъ въ ски́нїѧхъ и҆́хъ и҆ въ се́лѣхъ и҆́хъ: двана́десѧть кнѧ̑зи въ ꙗ҆зы́цѣхъ и҆́хъ.
And these [are] the years of the life of Ismael, a hundred and thirty-seven years; and he failed and died, and was added to his fathers.
καὶ ταῦτα τὰ ἔτη τῆς ζωῆς ᾿Ισμαήλ· ἑκατὸν τριακονταεπτὰ ἔτη· καὶ ἐκλείπων ἀπέθανε καὶ προσετέθη πρὸς τὸ γένος αὐτοῦ.
И҆ сїѧ̑ лѣ̑та житїѧ̀ і҆сма́илова, сто̀ три́десѧть се́дмь лѣ́тъ: и҆ ѡ҆слабѣ́въ ᲂу҆́мре, и҆ приложи́сѧ къ ро́дꙋ своемꙋ̀.
And he dwelt from Evilat to Sur, which is opposite Egypt, until one comes to the Assyrians; he dwelt in the presence of all his brethren.
κατῴκησε δὲ ἀπὸ Εὐϊλὰτ ἕως Σούρ, ἥ ἐστι κατὰ πρόσωπον Αἰγύπτου, ἕως ἐλθεῖν πρὸς ᾿Ασσυρίους· κατὰ πρόσωπον πάντων τῶν ἀδελφῶν αὐτοῦ κατῴκησε.
Всели́сѧ же ѿ є҆ѵїла́та да́же до сꙋ́ра, и҆́же є҆́сть въ лицѐ є҆гѵ́птꙋ, да́же доитѝ ко а҆ссѷрі́ѡмъ: пред̾ лице́мъ всѣ́хъ бра́тїй свои́хъ всели́сѧ.
And these [are] the generations of Isaac the son of Abraam.
Καὶ αὗται αἱ γενέσεις ᾿Ισαὰκ τοῦ υἱοῦ ῾Αβραάμ·
И҆ сїѧ̑ бытїѧ̑ і҆саа́ка сы́на а҆враа́млѧ: а҆враа́мъ родѝ і҆саа́ка.
Abraam begot Isaac. And Isaac was forty years old when he took to wife Rebecca, daughter of Bathuel the Syrian, out of Syrian Mesopotamia, sister of Laban the Syrian.
῾Αβραὰμ ἐγέννησε τὸν ᾿Ισαάκ. ἦν δὲ ᾿Ισαὰκ ἐτῶν τεσσαράκοντα, ὅτε ἔλαβε τὴν Ρεβέκκαν θυγατέρα Βαθουὴλ τοῦ Σύρου ἐκ τῆς Μεσοποταμίας Συρίας, ἀδελφὴν Λάβαν τοῦ Σύρου, ἑαυτῷ εἰς γυναῖκα.
Бѧ́ше же і҆саа́къ лѣ́тъ четы́редесѧти, є҆гда̀ поѧ̀ реве́ккꙋ дще́рь ваѳꙋи́ла сѵ́рїна ѿ месопота́мїи сѵ́рскїѧ, сестрꙋ̀ лава́на сѵ́рїна, себѣ̀ въ женꙋ̀.
And Isaac prayed the Lord concerning Rebecca his wife, because she was barren; and the Lord heard him, and his wife Rebecca conceived in her womb.
ἐδέετο δὲ ᾿Ισαὰκ Κυρίου περὶ Ρεβέκκας τῆς γυναικὸς αὐτοῦ, ὅτι στεῖρα ἦν· ἐπήκουσε δὲ αὐτοῦ ὁ Θεός, καὶ συνέλαβεν ἐν γαστρὶ Ρεβέκκα ἡ γυνὴ αὐτοῦ.
Молѧ́шесѧ же і҆саа́къ гдⷭ҇еви ѡ҆ реве́кцѣ женѣ̀ свое́й, ꙗ҆́кѡ непло́ды бѧ́ше: послꙋ́ша же є҆го̀ бг҃ъ, и҆ зача́тъ во ᲂу҆тро́бѣ реве́кка жена̀ є҆гѡ̀.
First of all consider why it is that many holy women in the Scriptures are related to have been barren, as Sarah herself, and now Rebekah. But also Rachel, Israel’s beloved, was barren. Hanna also, the mother of Samuel, is recorded to have been barren. But also in the Gospels Elizabeth is related to have been barren. Yet in all these instances this term is used because after sterility they all gave birth to a holy person.
Homilies on Genesis 12.1
Isaac too demonstrated the power of prayer when he prayed over Rebekah, and she gave birth.
On Prayer 4
And Rebecca conceived, and by her patience she untied the knot of sterility. But let us consider what the prophetic and apostolic soul gives birth to and how it gives birth. She went, it says, to inquire of the Lord (Gen. XXV, 22), because the infants in her womb were rejoicing. And she received this answer: Two nations are in your womb (Ibid., 23); for she presumes nothing of her own accord, but in all things she seeks the highest God as the ruler of her plans. In fullness of peace and piety, she joins together two peoples by her faith and preaching, and she encloses them as in her own womb. She is rightly called sister more than wife, because she adopts the name of a gentle and peaceful soul of shared piety rather than a special bond; and because she considers herself more bound to all than to one.
On Isaac and the Soul
One question is worth raising initially: If she and her husband were conspicuous for their good life and both concerned for chaste living, why was she barren? We cannot find fault with their life or say barrenness was the result of sin. To grasp the full extent of this remarkable circumstance, remember that it was not only herself who was barren but also the good man’s mother, Sarah; and not only his mother but also his daughter-in-law—I mean Jacob’s wife Rachel.What is the meaning of this gallery of sterile people? All were good people, all virtuous, all given testimony by God; of them he said, “I am the God of Abraham, the God of Isaac and the God of Jacob.” And blessed Paul says, “Hence God is not ashamed to be called their God.” There is great commendation of them in the New Testament; great praise of them in the Old. In each case they were distinguished and remarkable men, yet all had barren wives. They spent a long period in a childless condition. So whenever you see a man and wife of virtuous life experiencing childlessness, whenever you see pious people devoted to religion yet childless, don’t think it is the result of sin. After all, many reasons for God’s designs are beyond our understanding, and we ought to thank God for everything and brand as wicked only those living in sin, not those without children. It frequently happens, in fact, that God works things for our good without our realizing the reason for what happens. Hence in every case we should marvel at his wisdom and praise his ineffable love.
Homilies on Genesis 49.5-6
These things are told for our benefit so that we may give evidence of much goodwill and not pry into God’s plans. Yet we need to explain the reason why these women were barren. What, then, is the reason? So that when you see the Virgin giving birth to our common Lord you may not be incredulous. Exercise your mind, it is saying, on the womb of these sterile women, so that when you see an infertile and sealed womb opened for childbearing by God’s grace, you may not be surprised to hear that a maiden gave birth. Or rather, feel surprise and amazement but don’t refuse faith in the marvel. So when the Jew says, “How did the Virgin give birth?” say to him, “How did the sterile old woman give birth?” In that case, you see, there were two impediments, her advanced age and the imperfect condition of nature, whereas with the Virgin there was one impediment, her not having experienced marriage. Consequently the barren woman prepares the way for the virgin.
Homilies on Genesis 49.7
(Verse 21.) And Rebecca his wife conceived, and the sons within her were moved. Concerning this movement, the Seventy Interpreters rendered it as ἐσκίρτων, which means they were playing or kicking; which Aquila translated as they were breaking in the womb. But Symmachus rendered it as διέπλεον, which means they were carried on the surface like a ship.
Hebrew Questions on Genesis
Thus Isaac, the son of the promise, who as a figure of our Redeemer became obedient to his father even unto death, was born of parents who were old. He had a mother who had long been barren. Thus Jacob, the patriarch Joseph, Samson, [who was] the bravest of the chieftains, and Samuel, [who was] the most distinguished of the prophets, [all] had as their progenitors [mothers who were] for a long time barren in body but always fruitful in virtues. In this way their dignity would be known from the miraculous nativity of those who were born, and it might be proven that they would be famous in their lives, since at the very outset of their lives they transcended the norms of the human condition.
Homilies on the Gospels 2.19
And the babes leaped within her; and she said, If it will be so with me, why is this to me? And she went to enquire of the Lord.
ἐσκίρτων δὲ τὰ παιδία ἐν αὐτῇ· εἶπε δέ, εἰ οὕτω μοι μέλλει γίνεσθαι, ἵνα τί μοι τοῦτο; ἐπορεύθη δὲ πυθέσθαι παρὰ Κυρίου.
И҆гра́ста же младє́нца въ не́й, и҆ речѐ: а҆́ще та́кѡ мѝ хо́щетъ бы́ти, почто́ ми сїѐ; И҆ и҆́де вопроша́ти гдⷭ҇а.
The very vitals of Rebekah are stirred, though the child is a long way from birth and there is no breath of air. Behold, the twin offspring struggles in the womb of their mother, though there yet is no sign of the two nations. We might regard as prophetic this struggle of the two infants, who are at enmity even before they are born, who show animosity before animation, for their restlessness disturbed their mother. When, however, the womb is opened, their number known and the symbolic implications of their condition made manifest, we see clearly not only the separate souls of those children but even then the beginning of their rivalry.
On the Soul 26.2
So therefore also now it is related of Rebekah: “She departed to inquire of the Lord.” As we have said, she should be considered to have departed not by the steps of her feet but by the advances of her mind.You also therefore will be said to have de-parted “to inquire of the Lord” if you have begun to contemplate not those things “which are seen but those which are not seen,” that is, not carnal but spiritual things, not present but future things. Tear yourself away from your old manner of life and from the fellowship of those with whom you have lived shamefully and notoriously. Associate yourself with honorable and religious actions, when you shall have been searched for among companions of shamefulness and shall never have been found in crowds of the guilty. If so, then it will be said also of you: “He departed to inquire of the Lord.” So therefore the saints depart not from one place to another but from one life to another, from beginning instructions to more advanced instructions.
Homilies on Genesis 12.2
“God blessed Isaac,” and Isaac prayed for Rebekah, who was barren. After twenty years God heard him, and she conceived. Her sons struggled together within her womb. She went to inquire of the Lord, and it was told her, “Two nations are in your womb,” that is, the Edomite and Hebrew nations. To whom did she go to inquire? It was to Melchizedek that she went to inquire, as we mentioned above in the genealogy of Melchizedek. She returned quickly because of the pangs that were striking her, and she gave birth to Esau and Jacob.
Commentary on Genesis 23:1
They were wrestling in the womb of their mother, and it was said to Rebekah, when they were wrestling there, “Two peoples are in your womb.” Two men, two peoples, a good people, an evil people; but still they are wrestling in one womb.How many evil people there are in the church! And one womb carries them until they are separated in the end. And the good shout against the evil, and the evil shout back against the good, and both are wrestling in the bowels of the one.
Tractate on the Gospel of John 11.10.2-3
Almost everyone accepts the fact that blessed Isaac represented a type of the Lord our Savior. Therefore Isaac prefigured Christ and blessed Rebekah the church, because although like the church she remained sterile for a long time, she conceived through the prayer of blessed Isaac and the Lord’s gift. Now the children struggled in her womb, and not tolerating this annoyance, she said, “If this be so, why am I pregnant?” Then the Lord replied to her, “Two nations are in your womb; two peoples shall stem from your body. One people shall be stronger than the other, and the elder shall serve the younger.” Indeed, as the apostle says, dearly beloved, “All these things happened to them as a type, and they were written for us.” Therefore Rebekah corporally conceived of blessed Isaac, because the church was going to conceive spiritually of Christ. Moreover, just as the two children struggled in Rebekah’s womb, so two peoples continually oppose each other in the church’s womb. If there were only wicked or only good persons, there would be just one people. In the church, so much the worse, good and bad people are found, two peoples struggling as in the womb of the spiritual Rebekah—the humble, indeed, and the proud, chaste and adulterous, meek and irascible, kind and envious, merciful and avaricious.
Sermon 86.2
And the Lord said to her, There are two nations in thy womb, and two peoples shall be separated from thy belly, and one people shall excel the other, and the elder shall serve the younger.
καὶ εἶπε Κύριος αὐτῇ· δύο ἔθνη ἐν γαστρί σου εἰσί, καὶ δύο λαοὶ ἐκ τῆς κοιλίας σου διασταλήσονται· καὶ λαὸς λαοῦ ὑπερέξει, καὶ ὁ μείζων δουλεύσει τῷ ἐλάσσονι.
И҆ речѐ є҆́й гдⷭ҇ь: два̀ ꙗ҆зы̑ка во ᲂу҆тро́бѣ твое́й сꙋ́ть, и҆ дво́и лю́дїе ѿ ᲂу҆тро́бы твоеѧ̀ разлꙋча́тсѧ: и҆ лю́дїе люді́й превзы́дꙋтъ, и҆ бо́льшїй порабо́таетъ ме́ньшемꙋ.
I say the truth in Christ, I lie not, my conscience also bearing me witness in the Holy Ghost, That I have great heaviness and continual sorrow in my heart. For I could wish that myself were accursed from Christ for my brethren, my kinsmen according to the flesh: Who are Israelites; to whom pertaineth the adoption, and the glory, and the covenants, and the giving of the law, and the service of God, and the promises; Whose are the fathers, and of whom as concerning the flesh Christ came, who is over all, God blessed for ever. Amen. Not as though the word of God hath taken none effect. For they are not all Israel, which are of Israel: Neither, because they are the seed of Abraham, are they all children: but, In Isaac shall thy seed be called. That is, They which are the children of the flesh, these are not the children of God: but the children of the promise are counted for the seed. For this is the word of promise, At this time will I come, and Sara shall have a son. And not only this; but when Rebecca also had conceived by one, even by our father Isaac; (For the children being not yet born, neither having done any good or evil, that the purpose of God according to election might stand, not of works, but of him that calleth;) It was said unto her, The elder shall serve the younger. [Genesis 25:23] As it is written, Jacob have I loved, but Esau have I hated. What shall we say then? Is there unrighteousness with God? God forbid. For he saith to Moses, I will have mercy on whom I will have mercy, and I will have compassion on whom I will have compassion. So then it is not of him that willeth, nor of him that runneth, but of God that showeth mercy. For the scripture saith unto Pharaoh, Even for this same purpose have I raised thee up, that I might show my power in thee, and that my name might be declared throughout all the earth. Therefore hath he mercy on whom he will have mercy, and whom he will he hardeneth.
I think that this can be said also of each of us as individuals that “two nations and two peoples are within you.” For there is a people of virtue within us, and there is no less a people of vice within us. “For from our heart proceed evil thoughts, adulteries, thefts, false testimonies” but also “deceits, contentions, heresies, jealousies, revelings and such like.” Do you see how great a people of evil is within us? But if we should deserve to utter that word of the saints, “From fear of you, Lord, we have conceived in the womb and have brought forth. We have wrought the spirit of your salvation on the earth.” Thus another people, begotten in the Spirit, is found within us. For “the fruit of the spirit is love, joy, peace, patience, goodness, gentleness, temperance, purity” and so forth. You see another people that is also itself within us. But this one is less; that one greater. For there are always more evil than good people, and vices are more numerous than virtues. But if we should be such as Rebekah and should deserve to conceive from Isaac, that is, from the Word of God, “one people shall overcome the other, and the elder shall serve the younger,” even in us, for the flesh shall serve the Spirit, and vices shall yield to virtues.
Homilies on Genesis 12.3
We must now take a look at the history of the city of God, as it takes its course from this point on among the descendants of Abraham. In the period from Isaac’s birth to his seventieth year, when his first children were born, there is one memorable fact: He asked God that his wife, who was barren, might bear him a child. God heard the prayer, and she conceived twins who leaped while still in her womb. She was troubled by the disturbance, and, asking the Lord, she received this answer: “Two nations are in your womb; two people shall stem from your body. One people shall be stronger than the other, and the elder shall serve the younger.”This is interpreted by the apostle Paul as an obvious proof of the working of grace: “For before the children had yet been born or had done anything of good or evil,” the younger was chosen, through no merits of his own, and the older rejected. So far as original sin goes, both were equal. As for personal sins, neither had any.
City of God 16.35
How then do the wicked serve the good? As persecutors serve the martyrs; as a file or hammer, gold; as a mill, wheat; as ovens, the baking of bread: those are consumed, so that these may be baked. How, I say, do the wicked serve the good? As chaff in the furnace of the goldsmith serves gold …. Therefore the wicked should not boast or extol themselves when they send tribulations to the good. For while they are persecuting the good in their bodies, they are killing themselves in their hearts. If the misfortune of an evil person affects a good person, the iniquity has already caused his own soul to decay. Therefore if in an evil spirit someone who is inflamed with the fury of wrath tries to stir up a good man, it is still doubtful whether the good man can be consumed with rage, but there is no doubt that the evil man is already glowing with anger. Perhaps that good man who is full of spiritual vigor and the refreshment of the Holy Spirit will not get excited, even if the fire of persecution is inflicted; but without any doubt the one who tried to arouse him cannot fail to burn with passion. Esau and Jacob were born of the one seed of Isaac, just as Christian people are begotten of our Lord and Savior’s one baptism and one womb of the church. However, just like Esau and Jacob, these people are divided into two parts because of their moral differences. For from the fruits of their works one part is known to be carnal, the other spiritual. For this reason, then, Scripture says, “The elder shall serve the younger,” because the number of the wicked is always greater than that of the good. So just like those two children in the womb of Rebekah, so these people will struggle in the womb of the church until judgment day, as we said above, while the proud resist the humble, while adulterers persecute the chaste, while drunkards whose number is infinite rail at the sober, while the envious rival the good, while robbers desire to destroy those who give alms like the irascible do the peaceable, and while the dissolute attempt to drag down to earth those who have a taste for heavenly things.
Good souls want to win over the evil, but the wicked long to destroy the just. It is the desire of the good that those who are bad be corrected, while the destruction of the good is the pursuit of the wicked. There is one class of the pious, another of the impious. The class of the good are raised up to heaven through humility, while the class of the wicked are plunged into hell through pride. For all those members of the Catholic church belong to Esau who are inclined toward earthly possessions, love the earth, desire the earth and place all their hopes in the earth. Whoever wishes to serve God in order to increase in honors or receive material profits is known to belong to Esau, that is, to earthly happiness. For in Esau carnal souls are understood, while spiritual ones are truly in Jacob. These are the two people whom the apostle clearly mentions when he distinguishes the carnal and the spiritual. As he says, “Now the works of the flesh are manifest, which are immorality, uncleanness, licentiousness, idolatry, witchcrafts, enmities, contentions, jealousies, anger, quarrels, factions, parties, envies, drunkenness, carousing and suchlike.” Behold the fruits of the people who belong to Esau. In the following passage the same apostle adds the fruits of those who belong to Jacob, saying, “But the fruit of the Spirit is: charity, joy, peace, patience, goodness, kindness, faith, modesty, continence.” Behold the spiritual works belonging to blessed Jacob, that is, to people who are pious.
Sermon 86.2
The fact that we read “One people shall be stronger than the other, and the elder shall serve the younger” we do not see fulfilled according to the letter in Esau and Jacob. For Scripture does not mention that Esau served blessed Jacob bodily. Therefore we ought to inquire how this is to be understood spiritually, or how the elder shall serve the younger, for if this were not to happen holy Scripture would not mention it. Therefore if one pays careful attention, one will know how the elder people shall serve the younger in the case of Christians and Jews. The greater and older people of the Jews are proved to serve the younger, that is, the Christian people, for like servants of the Christians they are known to carry the books of the divine law throughout the world for the instruction of all nations. Therefore the Jews were scattered in every land, so that when we want to invite some pagan to faith in Christ by testifying that Christ was announced by all the prophets, and he resists and says that the holy books of the divine law were written by us rather than the Holy Spirit, we may thus have a means of refuting him with positive arguments. To such a person we may say, “If a doubt arises in you concerning my books, behold the books of the Jews, apparently our enemies, which I certainly could neither have written nor changed. Read them over, and when you have found in them the same thing as in my books, ‘Be not unbelieving but believing.’ ” In this way the elder people is known to serve the younger, for through their books the people of the Gentiles are invited to belief in Christ.
Sermon 86.3
And the days were fulfilled that she should be delivered, and she had twins in her womb.
καὶ ἐπληρώθησαν αἱ ἡμέραι τοῦ τεκεῖν αὐτήν, καὶ τῇδε ἦν δίδυμα ἐν τῇ κοιλίᾳ αὐτῆς.
И҆ и҆спо́лнишасѧ дні́е роди́ти є҆́й, и҆ бѧ́хꙋ се́й близнѧ́та во ᲂу҆тро́бѣ є҆ѧ̀:
“And her days were fulfilled,” the text says, “that she should give birth, and there were twins in her womb.” This statement, that is, “her days were fulfilled that she should give birth,” is almost never written except of holy women. For this is said of this Rebekah and of Elizabeth the mother of John and of Mary the mother of our Lord Jesus Christ. Whence a birth of this kind seems to me to show something extraordinary and beyond other human beings. The fulfillment of the days seems to indicate the birth of perfect offspring.
Homilies on Genesis 12.3
And the first came out red, hairy all over like a skin; and she called his name Esau.
ἐξῆλθε δὲ ὁ πρωτότοκος πυρράκης, ὅλος ὡσεὶ δορὰ δασύς· ἐπωνόμασε δὲ τὸ ὄνομα αὐτοῦ ῾Ησαῦ.
и҆зы́де же сы́нъ пе́рвенецъ че́рменъ, ве́сь, ꙗ҆́кѡ ко́жа, косма́тъ: и҆ наречѐ и҆́мѧ є҆мꙋ̀ и҆са́ѵъ:
This Esau proceeded from his mother’s womb “hairy all over like a skin,” but Jacob was smooth and simple. Thus Jacob received his name from wrestling or supplanting, but Esau—as those who interpret Hebrew names say—received his name either from redness or from earth, that is, “red” or “earthly,” or, as it seemed to others, his name appears to mean “something made.”Certainly, as the apostle says, both sons were conceived “from our one father Isaac.” But why these prerogatives are given is not mine to know. Neither do I know why one “supplanted his brother” and was born smooth and simple, nor why the other was born “hairy all over” and shaggy and, so to speak, enwrapped in the squalor of sin and vileness. This is not mine to discuss.
Homilies on Genesis 12.4
(Verse 25) And the first came out red, all over like a hairy garment; and they called his name Esau. And after that came his brother out, and his hand took hold on Esau’s heel; and his name was called Jacob. And Isaac was threescore years old when Rebekah bare them.
Hebrew Questions on Genesis
Two twins were born at so short an interval of time that the second had a hold on the foot of the first. Yet they were so unlike in their lives, character, conduct and the love their parents bore them that this unlikeness made them enemies one of the other. When I say unlike, I do not mean that one would sit while the other walked, or that one slept while the other was awake or that one talked while the other kept quiet.One of our twins led a life of servile toil, while the other served no one. One was loved by his mother; the other was not. One lost the title to primogeniture, which was then so highly esteemed, and the other obtained it. Further, there were immense differences between them in regard to their wives, children and possessions. If such differences are to be explained by those split seconds between the births of twins which are considered negligible in their horoscopes, why are such matters mentioned when other people’s horoscopes are in question?
City of God 5.4
And after this came forth his brother, and his hand took hold of the heel of Esau; and she called his name Jacob. And Isaac was sixty years old when Rebecca bore them.
καὶ μετὰ τοῦτο ἐξῆλθεν ὁ ἀδελφὸς αὐτοῦ, καὶ ἡ χεὶρ αὐτοῦ ἐπειλημμένη τῆς πτέρνης ῾Ησαῦ· καὶ ἐκάλεσε τὸ ὄνομα αὐτοῦ ᾿Ιακώβ. ᾿Ισαὰκ δὲ ἦν ἐτῶν ἑξήκοντα, ὅτε ἔτεκεν αὐτοὺς Ρεβέκκα.
и҆ посе́мъ и҆зы́де бра́тъ є҆гѡ̀, рꙋка́ же є҆гѡ̀ придержа́сѧ пѧтѣ̀ и҆са́ѵовѣ: и҆ наречѐ и҆́мѧ є҆мꙋ̀ і҆а́кѡвъ. І҆саа́кꙋ же бѣ̀ шестьдесѧ́тъ лѣ́тъ, є҆гда̀ родѝ и҆̀хъ реве́кка.
In addition, because [Christ] supplanted the activity of the adversary and because he alone sees the Father, he is “Jacob” and “Israel” when he has become man. As we become light because he is the light of the world, so we become Jacob because he is called “Jacob” and Israel because he is named “Israel.”
Commentary on the Gospel of John 1.260
There was the example of the patriarch Isaac, who did not marry at the peak of his youth, in order that marriage should not be a deed of passion; because of the blessing of God upon his seed. He continued in the marriage until the birth of his twin sons, and later, closing his eyes, he entered again fully the realm of the unseen. This is what the story of the patriarch seems to mean, in my opinion, when it refers to the failing of his sight.
On Virginity 7
And the lads grew, and Esau was a man skilled in hunting, dwelling in the country, and Jacob a simple man, dwelling in a house.
Ηὐξήθησαν δὲ οἱ νεανίσκοι, καὶ ἦν ῾Ησαῦ ἄνθρωπος εἰδὼς κυνηγεῖν, ἄγροικος, ᾿Ιακὼβ δὲ ἄνθρωπος ἄπλαστος, οἰκῶν οἰκίαν.
Возрасто́ша же ю҆́нѡши: и҆ бы́сть и҆са́ѵъ человѣ́къ вѣ́дый лови́ти, се́льный: і҆а́кѡвъ же бы́сть человѣ́къ нелꙋка́въ, живы́й въ домꙋ̀.
And Isaac loved Esau, because his venison was his food, but Rebecca loved Jacob.
ἠγάπησε δὲ ᾿Ισαὰκ τὸν ῾Ησαῦ, ὅτι ἡ θήρα αὐτοῦ βρῶσις αὐτῷ· Ρεβέκκα δὲ ἠγάπα τὸν ᾿Ιακώβ.
И҆ возлюбѝ і҆саа́къ и҆са́ѵа, ꙗ҆́кѡ лови́тва є҆гѡ̀ бѧ́ше бра́шно є҆мꙋ̀: реве́кка же люблѧ́ше і҆а́кѡва.
However, even parents should not be excused for abandoning us, because they have preferred a younger son to an older one. At the same time, care must be taken that no one, while following their example, has an unfair judgment between their children; so that they think one should be loved, the other should be disregarded. For from this fraternal hatred is aroused, and a crime of parricide is made from the despicable gain of money. The same measure of piety should nourish offspring. Nevertheless, let it be that one may seize something more for himself in regard to a more charming or similar affection, an equal form of justice should be around all. It is more advantageous to the beloved one to whom the love of brothers is sought; but it is more taken away from the one who is burdened by unjust preeminence with envy. Esau was threatening to kill his brother, not being called back by brotherly kinship or the reverence of his parents from his murderous intent; and he was grieved that the blessing had been snatched away from him, which he must certainly prove himself worthy of by gentleness, not by wickedness.
On Jacob and the Blessed Life
And Jacob cooked pottage, and Esau came from the plain, fainting.
ἥψησε δὲ ᾿Ιακὼβ ἕψημα· ἦλθε δὲ ῾Ησαῦ ἐκ τοῦ πεδίου ἐκλείπων,
Свари́ же і҆а́кѡвъ варе́нїе: и҆ прїи́де и҆са́ѵъ съ по́лѧ и҆знемо́гъ,
29–34The longer I looked into it the more I came to suspect that I was perceiving a universal law... It may be stated as follows: every preference of a small good to a great, or a partial good to a total good, involves the loss of the small or partial good for which the sacrifice was made.
Apparently the world is made that way. If Esau really got the pottage in return for his birthright, then Esau was a lucky exception. You can't get second things by putting them first; you can get second things only by putting first things first. From which it would follow that the question, What things are first? is of concern not only to philosophers but to everyone.
First and Second Things, from God in the Dock
And Esau said to Jacob, Let me taste of that red pottage, because I am fainting; therefore his name was called Edom.
καὶ εἶπεν ῾Ησαῦ τῷ ᾿Ιακώβ· γεῦσόν με ἀπὸ τοῦ ἑψήματος τοῦ πυρροῦ τούτου, ὅτι ἐκλείπω. διὰ τοῦτο ἐκλήθη τὸ ὄνομα αὐτοῦ ᾿Εδώμ.
и҆ речѐ и҆са́ѵъ і҆а́кѡвꙋ: напита́й мѧ̀ варе́нїемъ со́чива сегѡ̀, ꙗ҆́кѡ и҆знемога́ю. Сегѡ̀ ра́ди прозва́сѧ и҆́мѧ є҆мꙋ̀ є҆дѡ́мъ.
(Verse 30) And Esau said to Jacob: Give me a taste of that red stew, for I am famished. That is why he was called Edom. Red or tawny is called Edom in the Hebrew language. Therefore, from the fact that he sold his birthright for red food, he obtained the name Edom, which means tawny.
Hebrew Questions on Genesis
Let frugality be joined to fasting. Just as overeating is to be censured, so stimulants of the appetite must be eliminated. It is not that certain kinds of food are to be detested but that bodily pleasure is to be checked. Esau was censured not for having desired a fat calf or plump birds but for having coveted a dish of lentils.
Sermons on the Liturgical Seasons 207.2
And Jacob said to Esau, Sell me this day thy birthright.
εἶπε δὲ ᾿Ιακὼβ τῷ ῾Ησαῦ· ἀπόδου μοι σήμερον τὰ πρωτοτόκιά σου ἐμοί.
И҆ речѐ і҆а́кѡвъ и҆са́ѵꙋ: ѿда́ждь мѝ дне́сь пе́рвенство своѐ.
31–32This vice of gluttony delivered Adam up to death; by the pleasure of the appetite consummate evil was brought into the world. Through it Noah was mocked, Canaan was cursed, Esau was deprived of his birthright and married into a Canaanite family. Lot became his own son-in-law and father-in-law, by marrying his own daughter.
On Renunciation of the World
Reason would then curtail the attractions of gluttony and the other excessive desires and would check the passions and emotions of the body. Therefore temperance comes before correction and is the mistress of learning. Proceeding from it, holy Jacob received from his brother the primacy that he had not possessed; by his agreement to that preference, Esau taught for the future that those who do not govern their own selves are worthless in judgment.
On Jacob and the Blessed Life, Book 1, Chapter 2
I have already put it to your holinesses yesterday that the reason why the elder son is called Esau is that no one becomes spiritual without first having been "of the flesh" or materialistic. But if they persist in "the mind of the flesh," they will always be Esau. If, however, they become spiritual, they will then be the younger son. But then the junior will be the senior; the other takes precedence in time, this one in virtue. Before it ever came to this blessing, Esau had longed to have the lentils Jacob had cooked. And Jacob said to him, "Give me your birthright, and I will give you the lentils I have cooked." He sold his right as firstborn to his younger brother. He went off with a temporary satisfaction; the other went off with a permanent honor. So those in the church who are slaves to temporary pleasures and satisfactions eat lentils—lentils that Jacob certainly cooked but that Jacob did not eat. Idols, you see, flourished more than anywhere else in Egypt; lentils are the food of Egypt; so lentils represent all the errors of the Gentiles. So because the more obvious and manifest church which was going to come from the Gentiles was signified in the younger son, Jacob is said to have cooked the lentils and Esau to have eaten them.…Now apply this. You have a Christian people. But among this Christian people it is the ones who belong to Jacob that have the birthright or right of the firstborn. Those, however, who are materialistic in life, materialistic in faith, materialistic in hope, materialistic in love, still belong to the old covenant, not yet to the new. They still share the lot of Esau, not yet in the blessing of Jacob.
Sermon 4.12
And Esau said, Behold, I am going to die, and for what good does this birthright [belong] to me?
καὶ εἶπεν ῾Ησαῦ· ἰδοὺ ἐγὼ πορεύομαι τελευτᾶν, καὶ ἵνα τί μοι ταῦτα τὰ πρωτοτόκια;
Рече́ же и҆са́ѵъ: сѐ, а҆́зъ и҆дꙋ̀ ᲂу҆мре́ти, и҆ вскꙋ́ю мѝ пе́рвенство сїѐ;
And Jacob said to him, Swear to me this day; and he swore to him; and Esau sold his birthright to Jacob.
καὶ εἶπεν αὐτῷ ᾿Ιακώβ· ὄμοσόν μοι σήμερον. καὶ ὤμοσεν αὐτῷ· ἀπέδοτο δὲ ῾Ησαῦ τὰ πρωτοτόκια τῷ ᾿Ιακώβ.
И҆ речѐ і҆а́кѡвъ є҆мꙋ̀: клени́сѧ мѝ дне́сь. И҆ клѧ́сѧ є҆мꙋ̀, и҆ ѿдадѐ и҆са́ѵъ і҆а́кѡвꙋ пе́рвенство своѐ.
And Jacob gave bread to Esau, and pottage of lentils; and he ate and drank, and he arose and departed; so Esau slighted his birthright.
᾿Ιακὼβ δὲ ἔδωκε τῷ ῾Ησαῦ ἄρτον καὶ ἕψημα φακοῦ, καὶ ἔφαγε καὶ ἔπιε καὶ ἀναστὰς ᾤχετο· καὶ ἐφαύλισεν ῾Ησαῦ τὰ πρωτοτόκια.
І҆а́кѡвъ же дадѐ и҆са́ѵꙋ хлѣ́бъ и҆ варе́нїе со́чевно: ꙗ҆де́ же и҆ пѝ, и҆ воста́въ ѿи́де: и҆ нивочто́же вмѣнѝ себѣ̀ и҆са́ѵъ пе́рвенство.
Jacob saw that the right of the firstborn was despised by Esau, and he contrived to take it from him, trusting in God who had said, “The elder shall serve the younger.” Jacob boiled some lentils, and “Esau came home famished after hunting and said to Jacob, ‘Let me eat some of that red pottage,’ ” that is, “Let me eat some of your lentils.” “Jacob said to him, ‘Give me your birthright and you may take all of them.’ After Esau swore to him and sold him his birthright, Jacob then gave Esau [the lentils].” To show that it was not by reason of his hunger that Esau sold his birthright, Scripture says, “After he had eaten he arose and went away, and Esau despised his birthright.” Therefore Esau did not sell it because he was hungry, but rather, since it had no value to him, he sold it for nothing as if it were nothing.
Commentary on Genesis 23:2
Listening to this, however, let us learn the lesson never to neglect the gifts from God or forfeit important things for worthless trifles. I mean, why, tell me, should we be obsessed with a desire for money when the kingdom of heaven and those ineffable blessings are within our grasp, and why prefer blessings that endure forever and ever to those that are passing and scarcely last until evening? What could be worse than the folly of being deprived of the former through lust after the latter and never being able to enjoy them in a pure fashion? What good, after all, tell me, is such wealth? Are you not aware that acquisition of great wealth brings us nothing else than an increase in worry, anxiety and sleeplessness? Do you not see that these people (in particular those possessing great wealth) are, so to say, everyone’s slaves, and day in and day out are in fear even of shadows? This, you see, is the source of plotting, envy, deep hatred and countless other evils. Often you would see the person with ten thousand talents of gold hidden away calling blessed the one behind the shop counter who prepares his own meals by hand.
Homilies on Genesis 50.7
AND Abraam again took a wife, whose name was Chettura.
ΠΡΟΣΘΕΜΕΝΟΣ δὲ ῾Αβραὰμ ἔλαβε γυναῖκα, ἧ ὄνομα Χεττούρα.
Приложи́въ же а҆враа́мъ, поѧ̀ женꙋ̀, є҆́йже и҆́мѧ хеттꙋ́ра: