Genesis 32
Commentary from 10 fathers
And Jacob said, when he saw them, This is the Camp of God; and he called the name of that place, Encampments.
εἶπε δὲ ᾿Ιακώβ, ἡνίκα εἶδεν αὐτούς· παρεμβολὴ Θεοῦ αὕτη· καὶ ἐκάλεσε τὸ ὄνομα τοῦ τόπου ἐκείνου Παρεμβολαί.
Рече́ же і҆а́кѡвъ, є҆гда̀ ви́дѣ и҆̀хъ: по́лкъ бж҃їй се́й. И҆ прозва̀ и҆́мѧ мѣ́стꙋ томꙋ̀ полкѝ.
(Chapter XXXII, Verse 2) And Sara died in the city of Arboc, which is in the valley: this is Chebron, in the land of Canaan. This that is placed here, which is in the valley, is not found in authentic codices. The name of the city Arboc has also gradually been corrupted by scribes and readers. For it should not be assumed that the Seventy Interpreters translated the name of the Hebrew city in a barbaric and corrupted manner, differently than it is said in its own language. Indeed, 'Arboc' signifies nothing at all. But it is said to be 'Arbee' (that is, four) because there Abraham, Isaac, and Jacob were buried, and also the first of the human race, Adam, as will be more clearly demonstrated in the book of Jesus.
Hebrew Questions on Genesis
And Jacob sent messengers before him to Esau his brother to the land of Seir, to the country of Edom.
᾿Απέστειλε δὲ ᾿Ιακὼβ ἀγγέλους ἔμπροσθεν αὐτοῦ πρὸς ῾Ησαῦ τὸν ἀδελφὸν αὐτοῦ εἰς γῆν Σηείρ, εἰς χώραν ᾿Εδώμ.
Посла́ же і҆а́кѡвъ послы̀ пред̾ собо́ю ко и҆са́ѵꙋ бра́тꙋ своемꙋ̀ въ зе́млю сиі́ръ, въ странꙋ̀ є҆дѡ́мъ,
See how great was Jacob’s fear even after the vision had affected the good man. He was afraid of his brother’s aggression and was concerned lest the memory of what had been done by him previously might provoke Esau into an attack on him. “Say to my lord Esau, ‘Thus says your servant Jacob: I was dwelling with Laban and tarried until now; I acquired cattle and asses and sheep, servants male and female. I have sent word to my lord in the hope that your servant may find favor with you.’ ” Notice how Jacob was afraid of his brother, and hence out of a wish to placate him he sent word ahead alerting him to his coming, the wealth acquired by him and where he had spent all the time, so as to calm Esau’s anger and succeed in making him gracious. This in fact happened, for God placated his heart, allayed his anger and rendered him gracious. After all, if by the words Jacob spoke to Laban, who had hunted him down in such awful rage, he caused him to suffer such great apprehension, much more did he cause his brother to be more affable to the good man.
Homilies on Genesis 58.3
Jacob did not want to see Esau before he had appeased him with presents, and he only saw him afterward when the presents had been accepted. And when Jacob came to him, he bowed down to him from a long way off. So how shall the elder be slave to the younger, when the younger manifestly bows down to the elder? But the reason why these things were not fulfilled in the actual history of the two men is to make us understand that they were said of a future Jacob. The younger son received the first place, and the elder son, the people of the Jews, lost the first place. See how Jacob has filled the whole world, has taken possession of nations and kingdoms.
Sermon 5.5
And he charged them, saying, Thus shall ye say to my lord Esau: Thus saith thy servant Jacob; I have sojourned with Laban and tarried until now.
καὶ ἐνετείλατο αὐτοῖς λέγων· οὕτως ἐρεῖτε τῷ κυρίῳ μου ῾Ησαῦ· οὕτως λέγει ὁ παῖς σου ᾿Ιακώβ· μετὰ Λάβαν παρῴκησα, καὶ ἐχρόνισα ἕως τοῦ νῦν,
и҆ заповѣ́да и҆̀мъ глаго́лѧ: та́кѡ рцы́те господи́нꙋ моемꙋ̀ и҆са́ѵꙋ: та́кѡ глаго́летъ ра́бъ тво́й і҆а́кѡвъ: ᲂу҆ лава́на ѡ҆бита́хъ и҆ ᲂу҆ме́длихъ да́же до нн҃ѣ:
And there were born to me oxen, and asses, and sheep, and men-servants and women-servants; and I sent to tell my lord Esau, that thy servant might find grace in thy sight.
καὶ ἐγένοντό μοι βόες καὶ ὄνοι καὶ πρόβατα καὶ παῖδες καὶ παιδίσκαι, καὶ ἀπέστειλα ἀναγγεῖλαι τῷ κυρίῳ μου ῾Ησαῦ, ἵνα εὕρῃ ὁ παῖς σου χάριν ἐναντίον σου.
и҆ бы́ша мѝ воло́ве и҆ ѻ҆слы̀ и҆ ѻ҆́вцы, и҆ рабѝ и҆ рабы̑ни: и҆ посла́хъ повѣ́дати господи́нꙋ моемꙋ̀ и҆са́ѵꙋ, дабы̀ ѡ҆брѣ́лъ ра́бъ тво́й благода́ть пред̾ тобо́ю.
And the messengers returned to Jacob, saying, We came to thy brother Esau, and lo! he comes to meet thee, and four hundred men with him.
καὶ ἀνέστρεψαν οἱ ἄγγελοι πρὸς ᾿Ιακὼβ λέγοντες· ἤλθομεν πρὸς τὸν ἀδελφόν σου ῾Ησαῦ, καὶ ἰδοὺ αὐτὸς ἔρχεται εἰς συνάντησίν σοι καὶ τετρακόσιοι ἄνδρες μετ᾿ αὐτοῦ.
И҆ возврати́шасѧ послы̀ ко і҆а́кѡвꙋ, глаго́люще: ходи́хомъ ко бра́тꙋ твоемꙋ̀ и҆са́ѵꙋ, и҆ сѐ, са́мъ и҆́детъ во срѣ́тенїе тебѣ̀, и҆ четы́риста мꙋже́й съ ни́мъ.
See how this was sufficient to aggravate the good man’s fear. Far from realizing precisely his brother’s intent, Jacob was terrified to learn the number of those approaching and suspected that they were bent on hostilities and so wanted to catch up with him. Note the text says, “Jacob was in a state of fear and perplexity.” Fear disturbed his thinking, and instead of knowing what to do, he was at a loss; hence Jacob was terrified of almost everything, and, with the prospect of death before him, “he divided all the people with him into two camps.” You see, he said, “If he comes upon one camp and attacks it, the other will have the chance of being saved.” While it was Jacob’s fear and great terror that suggested this, … seeing himself caught in a trap he had recourse to the invincible Lord and invoked the promises made him by the God of all, as if to say to him, “Now the time has come for a good man to enjoy your complete assistance on account of the virtue of his forebears and the promises made by you.”
Homilies on Genesis 58.4
(Verse 6) Hear us, O Lord, you are our king from God, bury your dead in our chosen sepulcher. For a king is called a prince in Hebrew, or a leader. For a leader is called not a king, but a duke.
Hebrew Questions on Genesis
And Jacob was greatly terrified, and was perplexed; and he divided the people that was with him, and the cows, and the camels, and the sheep, into two camps.
ἐφοβήθη δὲ ᾿Ιακὼβ σφόδρα, καὶ ἠπορεῖτο. καὶ διεῖλε τὸν λαὸν τὸν μεθ᾿ ἑαυτοῦ καὶ τοὺς βόας καὶ τὰς καμήλους καὶ τὰ πρόβατα εἰς δύο παρεμβολάς,
Оу҆боѧ́сѧ же і҆а́кѡвъ ѕѣлѡ̀ и҆ въ недоꙋмѣ́нїи бѣ̀: и҆ раздѣлѝ лю́ди сꙋ́щыѧ съ собо́ю, и҆ волы̀ и҆ вельблю́ды и҆ ѻ҆́вцы на два̀ полка̑,
And Jacob said, If Esau should come to one camp, and smite it, the other camp shall be in safety.
καὶ εἶπεν ᾿Ιακώβ· ἐὰν ἔλθῃ ῾Ησαῦ εἰς παρεμβολὴν μίαν καὶ κόψῃ αὐτήν, ἔσται ἡ παρεμβολὴ ἡ δευτέρα εἰς τὸ σώζεσθαι.
и҆ речѐ і҆а́кѡвъ: а҆́ще прїи́детъ и҆са́ѵъ на є҆ди́нъ по́лкъ и҆ и҆зсѣче́тъ и҆̀, бꙋ́детъ вторы́й по́лкъ во спасе́нїи.
And Jacob said, God of my father Abraam, and God of my father Isaac, O Lord, thou [art] he that said to me, Depart quickly to the land of thy birth, and I will do thee good.
εἶπε δὲ ᾿Ιακώβ· ὁ Θεὸς τοῦ πατρός μου ῾Αβραὰμ καὶ ὁ Θεὸς τοῦ πατρός μου ᾿Ισαάκ, Κύριε σὺ ὁ εἰπών μοι, ἀπότρεχε εἰς τὴν γῆν τῆς γενέσεώς σου καὶ εὖ σε ποιήσω,
Рече́ же і҆а́кѡвъ: бг҃ъ ѻ҆тца̀ моегѡ̀ а҆враа́ма и҆ бг҃ъ ѻ҆тца̀ моегѡ̀ і҆саа́ка, гдⷭ҇и бж҃е, ты̀ рекі́й мѝ: и҆дѝ въ зе́млю рожде́нїѧ твоегѡ̀, и҆ бла́го тебѣ̀ сотворю̀:
9–10(Verse 9 and 10.) And Jacob said, O God of my father Isaac, Lord, who said to me, Return to your land and I will bless you: I am less than all your mercies, and all your truth, which you have shown to your servant. For because of what we have done, I am less, something else I do not know, which disturbs the meaning, is contained in the Greek and Latin codices.
Hebrew Questions on Genesis
Let there be to me a sufficiency of all the justice and all the truth which thou hast wrought with thy servant; for with this my staff I passed over this Jordan, and now I am become two camps.
ἱκανούσθω μοι ἀπὸ πάσης δικαιοσύνης καὶ ἀπὸ πάσης ἀληθείας, ἧς ἐποίησας τῷ παιδί σου· ἐν γὰρ τῇ ῥάβδῳ μου ταύτῃ διέβην τὸν ᾿Ιορδάνην τοῦτον, νυνὶ δὲ γέγονα εἰς δύο παρεμβολάς.
довлѣ́етъ мѝ ѿ всеѧ̀ пра́вды и҆ ѿ всеѧ̀ и҆́стины, ю҆́же сотвори́лъ є҆сѝ рабꙋ̀ твоемꙋ̀: съ жезло́мъ бо си́мъ преидо́хъ і҆ѻрда́нъ се́й, нн҃ѣ же бѣ́хъ въ два̀ полка̑:
“With only his staff he crossed the Jordan.” It was a wondrous symbol Jacob held in his hand in anticipation—the sign of the cross of the great prophet. He lifted up his feet on to the land of the people of the east, because it was from there that “a light shone out to the peoples.” He reclined by the well that had a stone on its mouth that many men had not been able to lift—for many shepherds had been unable to lift it and open up the well, until Jacob came and, through the power of the Shepherd who was hidden in his limbs, lifted up the stone and watered his sheep. Many prophets too had come without being able to unveil baptism, before the great Prophet came and opened it up by himself and was baptized in it, calling out and proclaiming in a gentle voice: “Let everyone who thirsts come to me and drink.”
On Prayer 6
We do not read of blessed Jacob that he departed with horses or asses or camels, but we read only that he carried a staff in his hand. Thus indeed, when entreating the Lord he said, “Lord, I am not worthy of all thy kindnesses. With only my staff I crossed this Jordan; behold, now I have grown into two camps.” Jacob displayed his staff to take a wife, but Christ bore the wood of the cross to redeem the church. In his sleep Jacob put a stone under his head and saw a ladder extending to heaven, while the Lord leaned upon the ladder. Consider, brothers, how many mysteries there are in this place. Jacob represented a type of the Lord our Savior; the stone that he put under his head no less prefigured Christ the Lord. Listen to the apostle telling why the stone at the head signifies Christ: “The head of man is Christ.” Finally, notice that blessed Jacob anointed the stone. Pay attention to the anointing, and you will recognize Christ. Christ is explained from an anointing, that is, from the grace of anointing.
Sermon 87.2
Deliver me from the hand of my brother, from the hand of Esau, for I am afraid of him, lest haply he should come and smite me, and the mother upon the children.
ἐξελοῦ με ἐκ χειρὸς τοῦ ἀδελφοῦ μου, ἐκ χειρὸς ῾Ησαῦ, ὅτι φοβοῦμαι ἐγὼ αὐτόν, μή ποτε ἐλθὼν πατάξῃ με καὶ μητέρα ἐπὶ τέκνοις.
и҆зми́ мѧ ѿ рꙋкѝ бра́та моегѡ̀, ѿ рꙋкѝ и҆са́ѵа: ꙗ҆́кѡ бою́сѧ а҆́зъ є҆гѡ̀, да не когда̀ прише́дъ ᲂу҆бїе́тъ мѧ̀ и҆ ма́терь съ ча́ды:
But thou saidst, I will do thee good, and will make thy seed as the sand of the sea, which shall not be numbered for multitude.
σὺ δὲ εἶπας· εὖ σε ποιήσω καὶ θήσω τὸ σπέρμα σου ὡς τὴν ἄμμον τῆς θαλάσσης, ἣ οὐκ ἀριθμηθήσεται ἀπὸ τοῦ πλήθους.
ты́ же ре́клъ є҆сѝ: бла́го тебѣ̀ сотворю̀ и҆ положꙋ̀ сѣ́мѧ твоѐ ꙗ҆́кѡ песо́къ морскі́й, и҆́же не и҆зочте́тсѧ ѿ мно́жества.
And he slept there that night, and took of the gifts which he carried [with him], and sent out to Esau his brother,
καὶ ἐκοιμήθη ἐκεῖ τὴν νύκτα ἐκείνην. καὶ ἔλαβεν ὧν ἔφερε δῶρα καὶ ἐξαπέστειλεν ῾Ησαῦ τῷ ἀδελφῷ αὐτοῦ,
И҆ спа̀ та́мѡ но́щи тоѧ̀, и҆ взѧ̀, ꙗ҆̀же и҆мѧ́ше да́ры, и҆ посла̀ и҆са́ѵꙋ бра́тꙋ своемꙋ̀:
Then, intending to ask for peace from his brother, Jacob slept in the encampment. Perfect virtue possesses tranquility and a calm steadfastness; likewise the Lord has kept his gift for those who are more perfect and has said, “My peace I leave to you, my peace I give to you.” It is the part of those who have been perfected not to be easily influenced by worldly things or to be troubled with fear or tormented with suspicion or stunned with dread or distressed with pain. Rather, as if on a shore of total safety, they ought to calm their spirit, immovable as it is in the anchorage of faith, against the rising waves and tempests of the world. Christ brought this support to the spirits of Christians when he brought an inner peace to the souls of those who had proved themselves, so that our hearts should not be troubled or our spirits be distressed. That this peace is beyond all understanding our apostolic teacher proclaimed when he said, “And the peace of God, which surpasses all understanding, will guard your hearts and feelings in Christ Jesus.” And so the fruit of peace is the absence of disturbance in the heart. In short, the life of the just person is calm, but the unjust person is filled with disquiet and disturbance. Therefore the ungodly person is struck down more by his own suspicions than people are by the blows of others, and the stripes of the wounds in his soul are greater than those in the bodies of people who are lashed by others.It is a sublime thing that someone is tranquil within himself and in agreement with himself. Externally, peace is sought through the anxious forethought of the emperor or the hands of the soldiers. Or it results from the favorable outcome of wars or some massacre among the barbarians, if they turn their own weapons on one another in a hostile move. Such a peace comes to pass through no power of ours, but it is a stroke of good fortune. Surely the glory of that peace is assigned to the emperor, but we have in us the benefit of inward peace, which is in the spirit and is held in the heart of every one of us. The benefit of this peace is greater in that temptations coming from a spirit of wickedness, rather than hostile arms, are repulsed. This peace that shuts out the enticements of the bodily passions and calms the disturbances arising from them is nobler than the peace that checks the attacks of barbarians; it is a greater thing to withstand the enemy shut up within oneself than the one that is far off.
On Jacob and the Blessed Life
See the good man’s godliness and proper sense of values in requesting nothing from the Lord other than fulfillment of his promises. After giving thanks for his former benefits by confessing that while naked and destitute he had been brought to such affluence, Jacob entreats God to snatch him from danger. Recall that Jacob says, “You told me, ‘I will make your descendants to be like the sand of the sea, which in number will defy counting.’ ” Having made this appeal to the Lord, however, and having offered this supplication to the Lord, Jacob also made every effort on his own part. Selecting gifts from what he brought with him, the text says, Jacob sent them to his brother, spacing out what was sent and giving instructions with the aim of appeasing Esau by word and alerting him to his own arrival. Recall that the text says, “ ‘Behold, your servant is right behind us,’ so as first to appease him, and then we can meet face to face.” “After this,” remember Jacob says, “I will meet him face to face; perhaps he will be pleased to see me.” The gifts went ahead of him.
Homilies on Genesis 58.6
two hundred she-goats, twenty he-goats, two hundred sheep, twenty rams,
αἶγας διακοσίας, τράγους εἴκοσι, πρόβατα διακόσια, κριοὺς εἴκοσι,
ко́зъ двѣ́сти, козлѡ́въ два́десѧть, ѻ҆ве́цъ двѣ́сти, ѻ҆внѡ́въ два́десѧть,
milch camels, and their foals, thirty, forty kine, ten bulls, twenty asses, and ten colts.
καμήλους θηλαζούσας, καὶ τὰ παιδία αὐτῶν τριάκοντα, βόας τεσσαράκοντα, ταύρους δέκα, ὄνους εἴκοσι καὶ πώλους δέκα.
вельблю́дѡвъ дойны́хъ, и҆ жребѧ́тъ и҆́хъ три́десѧть, волѡ́въ четы́редесѧть, ю҆нцѡ́въ де́сѧть, ѻ҆слѡ́въ два́десѧть и҆ жребѧ́тъ де́сѧть:
And he gave them to his servants [each] drove apart; and he said to his servants, Go on before me, and put a space between drove and drove.
καὶ ἔδωκεν αὐτὰ τοῖς παισὶν αὐτοῦ ποίμνιον κατὰ μόνας. εἶπε δὲ τοῖς παισὶν αὐτοῦ· προπορεύεσθε ἔμπροσθέν μου, καὶ διάστημα ποιεῖτε ἀνὰ μέσον ποίμνης καὶ ποίμνης.
и҆ дадѐ и҆̀хъ рабѡ́мъ свои̑мъ, (ко́еждо) ста́до ѡ҆со́бѡ, и҆ речѐ рабѡ́мъ свои̑мъ: и҆ди́те предо мно́ю, и҆ разстоѧ́нїе твори́те междꙋ̀ ста́домъ и҆ ста́домъ.
(Verse 16.) And Abraham heard Ephron, and Abraham weighed out to Ephron the silver, which he had spoken of in the hearing of the sons of Heth. In Hebrew, as we have written here, his first name is spelled Ephron and his second name is Ephran. For after he was overcome by the price, in order to sell the burial place for silver, even though Abraham was urging him, the letter vau, which is read as o by them, was removed from his name: and he was called Ephran instead of Ephron, with the Scripture signifying that he was not a man of consummate and perfect virtue who could sell the memories of the dead. Therefore, let it be known that those who sell graves, and are not compelled to accept a price, but extort it even from those unwilling, should have their name changed and their deserved fate be undone, since even the one who unwillingly receives it is secretly condemned.
Hebrew Questions on Genesis
And he charged the first, saying, If Esau my brother meet thee, and he ask thee, saying, Whose art thou? and whither wouldest thou go, and whose are these possessions advancing before thee?
καὶ ἐνετείλατο τῷ πρώτῳ, λέγων· ἐάν σοι συναντήσῃ ῾Ησαῦ ὁ ἀδελφός μου καὶ ἐρωτᾷ σε, λέγων· τίνος εἶ καὶ ποῦ πορεύῃ, καὶ τίνος ταῦτα τὰ προπορευόμενά σου;
И҆ заповѣ́да пе́рвомꙋ глаго́лѧ: а҆́ще тѧ̀ срѧ́щетъ и҆са́ѵъ бра́тъ мо́й и҆ вопро́ситъ тѧ̀ глаго́лѧ: чі́й є҆сѝ, и҆ ка́мѡ и҆́деши, и҆ чїѧ̑ сїѧ̑, ꙗ҆̀же пред̾ тобо́ю и҆́дꙋтъ;
Thou shalt say, Thy servant Jacob's; he hath sent gifts to my lord Esau, and lo! he is behind us.
ἐρεῖς· τοῦ παιδός σου ᾿Ιακώβ· δῶρα ἀπέσταλκε τῷ κυρίῳ μου ῾Ησαῦ, καὶ ἰδοὺ αὐτὸς ὀπίσω ἡμῶν.
рече́ши: раба̀ твоегѡ̀ і҆а́кѡва: да́ры посла̀ господи́нꙋ моемꙋ̀ и҆са́ѵꙋ: и҆ сѐ, са́мъ за на́ми (и҆́детъ).
And he charged the first and the second and the third, and all that went before him after these flocks, saying, Thus shall ye speak to Esau when ye find him;
καὶ ἐνετείλατο τῷ πρώτῳ καὶ τῷ δευτέρῳ καὶ τῷ τρίτῳ καὶ πᾶσι τοῖς προπορευομένοις ὀπίσω τῶν ποιμνίων τούτων, λέγων· κατὰ τὸ ρῆμα τοῦτο λαλήσατε ῾Ησαῦ ἐν τῷ εὑρεῖν ὑμᾶς αὐτὸν
И҆ заповѣ́да пе́рвомꙋ, и҆ второ́мꙋ, и҆ тре́тїемꙋ, и҆ всѣ̑мъ пред̾идꙋ́щымъ в̾слѣ́дъ ста́дъ си́хъ глаго́лѧ: по словесѝ семꙋ̀ глаго́лите и҆са́ѵꙋ, є҆гда̀ ѡ҆брѧ́щете є҆го̀ вы̀,
and ye shall say, Behold thy servant Jacob comes after us. For he said, I will propitiate his countenance with the gifts going before his presence, and afterwards I will behold his face, for peradventure he will accept me.
καὶ ἐρεῖτε· ἰδοὺ ὁ παῖς σου ᾿Ιακὼβ παραγίνεται ὀπίσω ἡμῶν. εἶπε γάρ· ἐξιλάσομαι τὸ πρόσωπον αὐτοῦ ἐν τοῖς δώροις τοῖς προπορευομένοις αὐτοῦ, καὶ μετὰ τοῦτο ὄψομαι τὸ πρόσωπον αὐτοῦ· ἴσως γὰρ προσδέξεται τὸ πρόσωπόν μου.
и҆ рцы́те: сѐ, ра́бъ тво́й і҆а́кѡвъ и҆́детъ за на́ми: рече́ бо: ᲂу҆крощꙋ̀ лицѐ є҆гѡ̀ дара́ми пред̾идꙋ́щими є҆го̀, и҆ посе́мъ ᲂу҆зрю̀ лицѐ є҆гѡ̀: не́гли бо прїи́метъ лицѐ моѐ;
So the presents went on before him, but he himself lodged that night in the camp.
καὶ προεπορεύετο τὰ δῶρα κατὰ πρόσωπον αὐτοῦ, αὐτὸς δὲ ἐκοιμήθη τὴν νύκτα ἐκείνην ἐν τῇ παρεμβολῇ.
И҆ пред̾идѧ́хꙋ да́ры пред̾ лице́мъ є҆гѡ̀, са́мъ же преспа̀ тоѧ̀ но́щи въ полцѣ̀.
And he rose up in that night, and took his two wives and his two servant-maids, and his eleven children, and crossed over the ford of Jaboch.
᾿Αναστὰς δὲ τὴν νύκτα ἐκείνην ἔλαβε τὰς δύο γυναῖκας καὶ τὰς δύο παιδίσκας καὶ τὰ ἕνδεκα παιδία αὐτοῦ καὶ διέβη τὴν διάβασιν τοῦ ᾿Ιαβώκ·
Воста́въ же тоѧ̀ но́щи, поѧ̀ ѻ҆́бѣ жєны̀ (своѧ̑) и҆ ѻ҆́бѣ рабы̑ни и҆ є҆динона́десѧть сынѡ́въ свои́хъ, и҆ пре́йде бро́дъ і҆авѡ́къ:
And he took them, and passed over the torrent, and brought over all his possessions.
καὶ ἔλαβεν αὐτοὺς καὶ διέβη τὸν χειμάρρουν καὶ διεβίβασε πάντα τὰ αὐτοῦ.
и҆ взѧ̀ и҆̀хъ, и҆ пре́йде пото́къ, и҆ преведѐ всѧ̑ своѧ̑.
And Jacob was left alone; and a man wrestled with him till the morning.
ὑπελείφθη δὲ ᾿Ιακὼβ μόνος, καὶ ἐπάλαιεν ἄνθρωπος μετ᾿ αὐτοῦ ἕως πρωΐ.
Ѡ҆ста́сѧ же і҆а́кѡвъ є҆ди́нъ. И҆ борѧ́шесѧ съ ни́мъ чл҃вѣ́къ да́же до ᲂу҆́тра.
Therefore Jacob, who had purified his heart of all pretenses and was manifesting a peaceable disposition, first cast off all that was his, then remained behind alone and wrestled with God. For whoever forsakes worldly things comes nearer to the image and likeness of God. What is it to wrestle with God other than to enter upon the struggle for virtue, to contend with one who is stronger and to become a better imitator of God than the others are? Because Jacob’s faith and devotion were unconquerable, the Lord revealed his hidden mysteries to him by touching the side of his thigh. For it was by descent from him that the Lord Jesus was to be born of a virgin, and Jesus would be neither unlike nor unequal to God. The numbness in the side of Jacob’s thigh foreshadowed the cross of Christ, who would bring salvation to all people by spreading the forgiveness of sins throughout the whole world and would give resurrection to the departed by the numbness and torpidity of his own body. On this account the sun rightly rose on holy Jacob, for the saving cross of the Lord shone brightly on his lineage. And at the same time the Sun of justice rises on the person who recognizes God, because he is himself the everlasting Light.
On Jacob and the Blessed Life
And he saw that he prevailed not against him; and he touched the broad part of his thigh, and the broad part of Jacob's thigh was benumbed in his wrestling with him.
εἶδε δέ, ὅτι οὐ δύναται πρὸς αὐτόν, καὶ ἥψατο τοῦ πλάτους τοῦ μηροῦ αὐτοῦ, καὶ ἐνάρκησε τὸ πλάτος τοῦ μηροῦ ᾿Ιακὼβ ἐν τῷ παλαίειν αὐτὸν μετ᾿ αὐτοῦ.
Ви́дѣ же, ꙗ҆́кѡ не мо́жетъ проти́вꙋ є҆мꙋ̀: и҆ прикоснꙋ́сѧ широтѣ̀ стегна̀ є҆гѡ̀: и҆ ѡ҆терпѐ широта̀ стегна̀ і҆а́кѡвлѧ, є҆гда̀ борѧ́шесѧ съ ни́мъ.
Believing Jews and unbelieving Jews. Where were they first condemned? In the first of them, in the father of all of them, Jacob himself, who was also called Israel. Jacob means “supplanter” or “heel”; Israel means “seeing God.” When Jacob returned from Mesopotamia with his children, an angel wrestled with him, representing Christ; and while he wrestled, though the angel surpassed Jacob in strength, he still seemed to succumb to him, and Jacob to prevail. In the same sort of way the Lord Christ too succumbed to the Jews; they prevailed when they killed him. He was overcome by superior strength; precisely when he was overcome, he overcame for us. What’s that—when he was overcome, he overcame for us? Yes, because when he suffered, he shed the blood with which he redeemed us.So then, that is what is written: Jacob prevailed over him. And yet Jacob himself, who was wrestling, acknowledged the mystery involved. A man, wrestling with an angel, prevailed over him; and when he said, “Let me go,” the one who had prevailed said, “I am not letting you go, unless you bless me.” O grand and splendid mystery! Overcome, he blesses, just as having suffered, he sets free; that is when the blessing was completed. “What are you called?” he said to him. He replied, “Jacob.” “You shall not be called Jacob,” he said, “but you shall be called Israel.” The imposition of such a great name is a great blessing. “Israel,” as I said, means “seeing God”; one man’s name, everyone’s reward. Everyone’s, provided they believe and are blessed, Jews and Greeks. Greeks, you see, are what the apostle calls all nationalities, the reason being that the Greek language has such prestige among the nations. “Glory,” he says, “and honor”—they are the apostle’s words—“glory and honor and peace to everyone doing good, to Jew first and Greek; wrath and indignation, trouble and distress on every soul doing evil, to Jews first and Greeks.” Good for good Jews, bad for bad ones; good for good Gentiles, bad for bad ones.
Sermon 229f.2
Jacob’s withered thigh stands for bad Christians, so that we find in him blessing and limping. He is blessed with respect to those who live good lives; he limps with respect to those who live bad lives. But each kind is still included in one man. They will be separated and set apart later. This is what the church is longing for in that psalm: “Judge me, O God, and distinguish my case from an unholy people.” Yes, of course, because the Gospel says, “If your foot is a scandal to you, cut it off and throw it away. It is better for you to enter the kingdom of God having one foot, than with two feet to go to the everlasting fire.” So these bad people have to be cut off in the end. For the time being the church is lame. It puts one foot down firmly; the other one, being crippled, it drags. Look at the pagans, brothers. Sometimes they find good Christians serving God, and they admire them and are attracted and believe. Sometimes they notice those who are living bad lives, and they say, “Look at these Christians!” But those who live evil lives belong to the hollow of Jacob’s thigh that was touched, and they have withered. Yet the touch of the Lord is the hand of the Lord, chastising and giving life.
Sermon 5.8
So what does it mean, Jacob’s wrestling and refusing to let go? The Lord says in the Gospel, “The kingdom of heaven suffers violence, and those who act violently plunder it.” This is what we were saying earlier on: struggle, wrestle, to hold on to Christ, to love your enemy. You hold Christ here and now if you have loved your enemy. And what does the Lord himself say, that is, the angel in the person of the Lord, when he had got the upper hand and was holding him fast? He has touched the hollow of his thigh, and it has withered, and so Jacob was limping. He says to Jacob, “Let me go, it is already morning.” He answered, “I will not let you go unless you bless me.” And he blessed Jacob. How? By changing his name: “You shall not be called Jacob but Israel; since you have got the upper hand with God, you shall also get the upper hand with men.” That is the blessing. Look, it’s a single man; in one respect he is touched and withers and in another he is blessed. This one single person in one respect has withered up and limps; in another he is blessed to give him vigor.
Sermon 5.6
And he said to him, Let me go, for the day has dawned; but he said, I will not let thee go, except thou bless me.
καὶ εἶπεν αὐτῷ· ἀπόστειλόν με· ἀνέβη γὰρ ὁ ὄρθρος. ὁ δὲ εἶπεν· οὐ μή σε ἀποστείλω, ἐὰν μή με εὐλογήσῃς.
И҆ речѐ є҆мꙋ̀: пꙋсти́ мѧ: взы́де бо зарѧ̀. Ѻ҆́нъ же речѐ: не пꙋщꙋ̀ тебѐ, а҆́ще не блгⷭ҇ви́ши менѐ.
“Let me go, because it is already morning.” “Morning” we understand as the light of truth and wisdom, through whom all things were made. You will enjoy the morning when this night has gone, that is, the iniquity of this world. That’s when it will be morning, when the Lord comes, in order to be seen by us as he is already seen by the angels. Because “now we see through a mirror in a riddle, but then it will be face to face.” So let us hold fast to this saying, brothers, “Let me go; behold, it is already morning.” But what did he say? “I will not let you go, unless you bless me.” The Lord, you see, does bless us first through the flesh. The faithful know what they receive, that they are blessed through the flesh. And they know that they would not be blessed unless that flesh had been crucified and given for the life of the world. But how is Jacob blessed? In that he got the upper hand with God, in that he held on bravely and persevered and did not lose from his grasp what Adam lost. So let us, the faithful, hold on to what we receive, in order that we may deserve to be blessed.
Sermon 5.7
You see how he does not continue fighting at daybreak. In fact, there is no fight for those who already live in the light. It is fitting for those who have been brought to such magnificence to say, “God, my God, I watch you from the light.” And in addition, “In the morning you shall hear my voice, in the morning I shall wait on you, and you shall see me.” When the light of justice, that is, Christ, rises in our mind and introduces his brilliance into our hearts, then we also will be waited on as noble souls and will be made worthy of the divine attention. “The eyes of the Lord are over the righteous.” At daybreak the fight ceases.
Glaphyra on Genesis, 5.3
Now as to the fact that Jacob came to the Jordan and after sending over all his possessions remained alone and wrestled with a man until the break of day. In that struggle Jacob prefigured the people of the Jews; the angel with whom he wrestled typified our Lord and Savior. Jacob wrestled with the angel because the Jewish people were to wrestle with Christ even to death. However, not all the Jews were unfaithful to Christ, as we said above, but a considerable number of them are read to have believed in his name, and for this reason the angel touched Jacob’s thigh, which began to be lame. That foot with which he limped typified the Jews who did not believe in Christ; the one that remained uninjured signified those who received Christ the Lord. Finally, notice carefully that in the struggle Jacob was victorious and sought a blessing. When the angel had said to him, “Let me go,” Jacob replied, “I will not let you go till you bless me.” In the fact that he was victorious Jacob signified the Jews who persecuted Christ; inasmuch as he asked a blessing he prefigured the people who were to believe in Christ the Lord. What then did the angel say to him? “You have contended with God and men and have triumphed.” This was fulfilled at the time when the Jewish people crucified Christ the Lord. “Let me go,” said the angel, “it is dawn.” This prefigured the Lord’s resurrection, for the Lord, as you know very well, is read to have risen before dawn.
Sermon 88.5
And he said to him, What is thy name? and he answered, Jacob.
εἶπε δὲ αὐτῷ· τί τὸ ὄνομά σου ἐστίν, ὁ δὲ εἶπεν· ᾿Ιακώβ.
Рече́ же є҆мꙋ̀: что́ ти и҆́мѧ є҆́сть; Ѻ҆́нъ же речѐ: і҆а́кѡвъ.
27–28(Verse 27 and 28.) And he said to him: What is your name? He said, Jacob. And he said to him: Your name shall no longer be called Jacob, but your name shall be called Israel: for you have wrestled with God, and have prevailed with men. Josephus, in the first book of Antiquities, thinks that Israel was called so because he wrestled with an angel. I carefully examined this, but I could not find it at all in Hebrew. And why should I seek the opinions of individuals, when the one who gave the name explains the etymology himself? He said, 'Your name will no longer be Jacob, but Israel will be your name.' Why? Aquila interprets it as 'because you have begun with God,' Symmachus as 'because I will start towards God,' the Septuagint and Theodotio as 'because you have prevailed with God.' Sarith (which is derived from the word Israel) means 'prince.' Therefore, the meaning is: Your name will not be supplanter, that is, Jacob, but your name will be prince with God, that is, Israel. For just as I am a prince, so you, who were able to wrestle with me, shall be called a prince. But if you were able to wrestle with me, who am God or an angel (for many interpret it differently), how much more so with humans, that is, with Esau, whom you should not fear! However, that which is interpreted as 'Israel' in the book of Numbers, 'a man who sees God' or 'a mind that sees God', seems to me to have been interpreted not so truly, but rather forcefully, in the common speech. For here Israel, as it is written in these letters, is spelled Iod, Sin, Res, Aleph, Lamed, which means Prince of God, or Direct of God, that is, εὐθύτατος Θεοῦ. But the word for "seeing" God is spelled Aleph, Iod, Sin, so that it is written with three letters and pronounced Is (), while "seeing" is spelled with three letters, Res, Aleph, He, and pronounced Raa (). And El () is formed by two letters, Aleph and Lamed, and it means God, or strong. Although, therefore, they are of great authority, and the shadow of their eloquence oppresses us, who have transformed the man, or rather the mind perceiving God, into the Israel: we are rather led by the authority of Scripture, and of the Angels, or of God, who called him Israel, than by any worldly eloquence. That which also follows afterwards:
Hebrew Questions on Genesis
And he said to him, Thy name shall no longer be called Jacob, but Israel shall be thy name; for thou hast prevailed with God, and shalt be mighty with men.
καὶ εἶπεν αὐτῷ· οὐ κληθήσεται ἔτι τὸ ὄνομά σου ᾿Ιακώβ, ἀλλ᾿ ᾿Ισραὴλ ἔσται τὸ ὄνομά σου, ὅτι ἐνίσχυσας μετὰ Θεοῦ, καὶ μετ᾿ ἀνθρώπων δυνατὸς ἔσῃ.
И҆ речѐ є҆мꙋ̀: не прозове́тсѧ ктомꙋ̀ и҆́мѧ твоѐ і҆а́кѡвъ, но і҆сра́иль бꙋ́детъ и҆́мѧ твоѐ: поне́же ᲂу҆крѣпи́лсѧ є҆сѝ съ бг҃омъ и҆ съ человѣ̑ки си́ленъ бꙋ́деши.
A man, Scripture says, wrestled with Jacob. If he is a mere man, who is he? Where did he come from? Why does he struggle and wrestle with Jacob? What had come between them? What had happened? What was the cause of so great a conflict and struggle as that? Moreover, why is it that Jacob proves to be the stronger even to the holding of the man with whom he was struggling? And why still, because the morning star was rising, is it he who, on that account, asks a blessing from him whom he held? It can only mean that this struggle was prefiguring that future contention between Christ and the sons of Jacob, which is said to have had its completion in the gospel. For Jacob’s people struggled against this man and proved to be more powerful in the conflict, because they obtained the triumph of their own unrighteousness over Christ. Then, on account of the crime they had perpetrated, they began to limp very badly in the gait of their own faith and salvation, stumbling and slipping in their course. Though Jacob’s people proved superior by their condemnation of Christ, they still need his mercy and still need his blessing. Now this man who wrestled with Jacob says to him, “Your name shall no longer be called Jacob, but Israel shall be your name.” And if Israel is a man who “sees God,” then the Lord was showing in an elegant manner that he who wrestled with Jacob was not only man but also God. Undoubtedly Jacob saw God with whom he wrestled, though it was a man whom he held in his grip. That there might not remain any doubt, he himself gave the interpretation when he said, “For you have prevailed with God, and with men you are powerful.” That is why this same Jacob, understanding now the meaning of the prefiguration and realizing the authority of him with whom he had wrestled, called the name of the place where he had wrestled “Vision of God.” Furthermore, Jacob added his reason for giving his interpretation of God: “I have seen God face to face, and my soul has been saved.” For he saw God with whom he wrestled, as though he were wrestling with a man; but while as if victor he held the man, as an inferior he asked a blessing of him, as one would of God. Thus he wrestled with God and with man. Now if this struggle was then prefigured and has been actually fulfilled in the gospel between Christ and Jacob’s people—a struggle in which the people proved superior yet were found to be inferior because of their guilt—who will hesitate to acknowledge that Christ in whom this figure of a struggle was fulfilled was not only human but also God, when that very figure of a struggle seems to have proved that he is both God and human?
On the Trinity 19.8-14
O holy and blessed patriarch, Jacob, be with me, be with me now by the spirit of your faith against the poisonous hissing of infidelity, and, while you prevail in the struggle with the man, plead with him as the stronger to bless you. What is this that you are asking from one who is weak? What do you expect from one who is feeble? This one for whose blessing you pray is the one whom you, as the more powerful, weaken by your embrace. The activity of your soul is not in harmony with the deeds of your body, for you think differently from the way you act. By your bodily motions during this struggle you keep this man helpless, but this man is for you the true God, not in name but in nature. You do not ask to be sanctified by adoptive but by true blessings. You struggle with a man, but you behold God face to face. You do not see with your bodily eyes what you perceive with the glance of your faith. In comparison with you he is a feeble man, but your soul has been saved by the vision of God.During this struggle you are Jacob, but after your faith in the blessing for which you prayed you are Israel. The man is subject to you according to the flesh in anticipation of the sufferings in the flesh. You recognize God in the weakness of his flesh in order to foreshadow the mystery of his blessing in the spirit. His appearance does not prevent you from remaining steadfast in the fight, nor does his weakness deter you from seeking his blessing. Nor does the man bring it about that he is not God who is man, nor is he who is God not the true God, because he who is God cannot but be the true God by the blessing, the transfer and the name.
On the Trinity 5.19
Do you see how God revealed the complete explanation of why he demonstrated such considerateness? At the same time God taught this good man [Jacob] through the imposition of the name [Israel] who it was that he had seen and had been allowed to hold on to. Recall the text says, “You will no longer be called Jacob but Israel.” Now Israel means “seeing God.” “Since you are privileged to see God, insofar as it is possible for a human being to see him, hence I also give you this name so that it may be clear to everyone in future that you were accorded a vision.” And he added, “For you have fought with God and will thus be powerful in dealing with human beings.” No longer have any fear or expect to suffer any harm from anyone. Having gained such might in the first place as to succeed in wrestling with God, much more will you prevail over human beings and prove superior to all.
Homilies on Genesis 58.10
Now, as I said just a little while ago, Jacob was also called Israel, which was the name generally borne by the people descended from him. This name was given him by the angel who wrestled with him when Jacob was on his way back from Mesopotamia. This angel obviously presents a type of Christ. For the fact that Jacob “prevailed over” him (the angel, of course, being a willing loser to symbolize the hidden meaning) represents the passion of Christ, in which the Jews seemed to prevail over him. And yet Jacob obtained a blessing from the very angel whom he had defeated; thus the giving of the name was the blessing. Now “Israel” means “seeing God,” and the vision of God will be the reward of all the saints at the end of the world. Moreover, the angel also touched the apparent victor on the broad part of his thigh and thus made him lame. And so the same man, Jacob, was the same time blessed and lame—blessed in those who among this same people of Israel have believed in Christ and crippled in respect of those who do not believe. For the broad part of the thigh represents the general mass of the race. For in fact it is to the majority of that stock that the prophetic statement applies, “They have limped away from their paths.”
City of God 16.39
And Jacob asked and said, Tell me thy name; and he said, Wherefore dost thou ask after my name? and he blessed him there.
ἠρώτησε δὲ ᾿Ιακὼβ καὶ εἶπεν· ἀνάγγειλόν μοι τὸ ὄνομά σου. καὶ εἶπεν· ἱνατί τοῦτο ἐρωτᾶς σὺ τὸ ὄνομά μου; καὶ εὐλόγησεν αὐτὸν ἐκεῖ.
Вопроси́ же і҆а́кѡвъ и҆ речѐ: повѣ́ждь мѝ и҆́мѧ твоѐ. И҆ речѐ: вскꙋ́ю сїѐ вопроша́еши ты̀ и҆́мене моегѡ̀; є҆́же чꙋ́дно є҆́сть. И҆ блгⷭ҇вѝ є҆го̀ та́мѡ.
That night an angel appeared to [Jacob] and wrestled with him. He overcame the angel and was overcome by the angel so that [Jacob] learned how weak he was and how strong he was. He was weak when the angel touched the hollow of his thigh and it became dislocated, but he was strong, for the angel said to him, “Let me go.” It was to show how long they had been contending with each other that [the angel] said, “Behold, the dawn is rising.” Then Jacob sought to be blessed in order to make known that it was in love that they had laid hold of each other. Then the angel blessed him to show that he was not angry that an earthly being had prevailed over him.
Commentary on Genesis 30:3
29–30(Verse 29 and 30.) And he blessed him there and called the name of that place Face of God: for I have seen God face to face, and my soul has been saved; in Hebrew it is called Phanuel (), so that we know that it is the same place, which in the other sacred volumes of Scripture, as it is written in Hebrew, is read as Phanuel in Greek.
Hebrew Questions on Genesis
And Jacob called the name of that place, the Face of God; for, [said he,] I have seen God face to face, and my life was preserved.
καὶ ἐκάλεσεν ᾿Ιακὼβ τὸ ὄνομα τοῦ τόπου ἐκείνου, Εἶδος Θεοῦ· εἶδον γὰρ Θεὸν πρόσωπον πρὸς πρόσωπον, καὶ ἐσώθη μου ἡ ψυχή.
И҆ прозва̀ і҆а́кѡвъ и҆́мѧ мѣ́стꙋ томꙋ̀ ви́дъ бж҃їй: ви́дѣхъ бо бг҃а лице́мъ къ лицꙋ̀, и҆ сп҃се́сѧ дꙋша̀ моѧ̀.
Do you see how much confidence Jacob gained from the vision he had? That is to say, “my spirit survived,” he is saying, “which had almost perished from fear. Since I was privileged to see God face to face, ‘my spirit survived.’ ” Now the sun rose on him as he passed the sight of God.Do you see how the Lord shows considerateness for our human limitations in all he does and in arranging everything in a way that gives evidence of his characteristic love? Don’t be surprised, dearly beloved, at the extent of his considerateness; rather, remember that with the patriarch as well, when Abraham was sitting by the oak tree, God came in human form as the good man’s guest in the company of the angels, giving us a premonition from on high at the beginning that he would one day take human form to liberate all human nature by this means from the tyranny of the devil and lead us to salvation. At that time, however, since it was the very early stages, God appeared to each of them in the guise of an apparition, as he says himself through the inspired author, “I multiplied visions and took various likenesses in the works of the inspired authors.”
Homilies on Genesis 58.11-12
And the sun rose upon him, when he passed the Face of God; and he halted upon his thigh.
ἀνέτειλε δὲ αὐτῷ ὁ ἥλιος, ἡνίκα παρῆλθε τὸ εἶδος τοῦ Θεοῦ· αὐτὸς δέ ἐπέσκαζε τῷ μηρῷ αὐτοῦ·
Возсїѧ́ же є҆мꙋ̀ со́лнце, є҆гда̀ пре́йде ви́дъ бж҃їй: ѻ҆́нъ же хрома́ше стегно́мъ свои́мъ.
Therefore the children of Israel will by no means eat of the sinew which was benumbed, which is on the broad part of the thigh, until this day, because [the angel] touched the broad part of the thigh of Jacob-- [even] the sinew which was benumbed.
ἕνεκεν τούτου οὐ μὴ φάγωσιν υἱοὶ ᾿Ισραὴλ τὸ νεῦρον, ὃ ἐνάρκησεν, ὅ ἐστιν ἐπὶ τοῦ πλάτους τοῦ μηροῦ, ἕως τῆς ἡμέρας ταύτης, ὅτι ἥψατο τοῦ πλάτους τοῦ μηροῦ ᾿Ιακὼβ τοῦ νεύρου, ὃ ἐνάρκησεν.
Сегѡ̀ ра́ди не ꙗ҆дѧ́тъ сы́нове і҆и҃лєвы жи́лы, ꙗ҆́же ѡ҆терпѐ, ꙗ҆́же є҆́сть въ широтѣ̀ стегна̀, да́же до днѐ сегѡ̀: поне́же прикоснꙋ́сѧ широтѣ̀ стегна̀ і҆а́кѡвли жи́лы, ꙗ҆́же ѡ҆терпѐ.
But Jacob limped because of his thigh. “On account of this the children of Israel do not eat the sinew even to the present day.” Would that they had eaten it and had believed! But because they were not about to do the will of God, therefore they did not eat. There are those too who take the passage in the following sense, that Jacob limped from one thigh. Two peoples flowed from his lineage, and there was then being revealed the numbness that one of them would presently exhibit toward the grace of faith. And so it is the people itself that limped by reason of the numbness of its unbelief.
On Jacob and the Blessed Life
Just as the truth is quite plain in this case, however, so with the good man a kind of apparition occurred that had the effect of convincing the good man of the degree of care he enjoyed from God and the fact that Jacob would be unvanquished by all those plotting against him. Then, in order that the vision he had would not be forgotten by anyone in the future, “his thigh made him limp. For this reason the sons of Israel do not eat the nerve that stiffened on the flat of his thigh, because he lay hold of the flat of Jacob’s thigh, and it stiffened.” You see, since the good man had completed his lifespan and was about to leave this life, and since the providence accorded him by God and the marvelous considerateness should be known to the whole human race, accordingly it says, “The sons of Israel do not eat the nerve that stiffened on the flat of his thigh.” Aware of their ingratitude and the way, they forgot God’s kindnesses; he therefore devised a constant reminder for them to have of the kindnesses done by him and arranged for these reminders to be preserved in their observances of this kind. You can find this throughout the whole of Scripture. In fact, this in particular is the explanation of the great number of observances. They represent God’s wish that future generations would unfailingly meditate on God’s kindnesses and, by consigning them to oblivion, not have recourse again to their own errors—a particular weakness of the Jewish people. I mean, those who give evidence of their typical ingratitude in the face of these very kindnesses would all the more readily, had this not happened, have banished from their mind all that had been done for them by God.
Homilies on Genesis 58.14
AND Jacob departed for his journey; and having looked up, he saw the host of God encamped; and the angels of God met him.
ΚΑΙ ᾿Ιακὼβ ἀπῆλθεν εἰς τὴν ὁδὸν ἑαυτοῦ. καὶ ἀναβλέψας εἶδε παρεμβολὴν Θεοῦ παρεμβεβληκυῖαν, καὶ συνήντησαν αὐτῷ οἱ ἄγγελοι τοῦ Θεοῦ.
И҆ і҆а́кѡвъ и҆́де въ пꙋ́ть сво́й. И҆ воззрѣ́въ ви́дѣ по́лкъ бж҃їй воѡполчи́вшїйсѧ: и҆ срѣто́ша є҆го̀ а҆́гг҃ли бж҃їи.