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rendering lordship. The Lord being named twice here, according to "the Lord rained from the Lord," the Tetragrammaton also appears twice according to the Hebrew, so that it is most clearly confessed in two persons, that is, of God the Father of all and of his Word, that this ineffable notation is to be understood; so that there is no longer any doubt, wherever such an address to God might be found, that it is to be understood not only of the unbegotten nature, but also of the Word who was in the beginning with God. CHAPTER 2. In the blessing to Jacob, Isaac says after certain things also these: and let nations serve you; and let rulers bow down to you; and be lord of your brother, and let the sons of your father bow down to you. The things said as to Jacob do not at all seem able to be referred to him, nor indeed to the people of the circumcision who came from him; for what nations and when did they serve him? Or what rulers bowed down to him? As what did they even bow down? And when did he rule over his brother? Or who are the sons of his father who are said to bow down to him? And yet Isaac is not found to have had any other than Jacob except only Esau; how then is it said in the plural, "the 18 sons of your father will bow down to you"? We have noted these things because Christ is often called Jacob in the prophecies, as will be shown in the appropriate places, suspecting lest these things might also fit the testimonies concerning him. Just as, then, the holy apostle has transferred the things concerning Isaac to Christ, saying, "Now the promises were made to Abraham and to his seed"; he does not say, "And to seeds," as of many, but as of one, "And to your seed," who is Christ, see if in the same way the things said here as about Jacob might not rather fit Christ, which, if it be so, the diligent student, having examined each word by the laws of allegory, will know. CHAPTER 7. And Jacob was left alone; and a man wrestled with him until morning. Then after a little, when Jacob said, "I will not let you go unless you bless me," he says to him: "What is your name?" And he said, "Jacob." And he said to him, "Your name shall no longer be called Jacob, but Israel shall be your name, because you have prevailed with God, and you are powerful with men." And again after a little, "Jacob called the name of that place 'Form of God'; for I have seen God face to face, and my soul was saved." To which scripture adds, saying, "And the sun rose for him when he passed the Form of God." To Abraham, from the beginning, the Lord reveals himself while awake, and he often speaks, and it is recorded that he was seen by him three times, and not at night, but in the middle of the day 19 he was seen; indeed, the third time he even visits him at noon itself; but to Jacob he first appears at sunset, in the middle of the night in dreams, for as he was going down to Mesopotamia, when in the vision he saw the ladder to heaven and the angels ascending and descending on it, and the Lord standing upon it, he hears the Lord saying to him, "I am the Lord, the God of Abraham your father," and the rest, which is also confirmed from the following that he spoke to him through an angel; and a second time in Mesopotamia, when the Lord indicated by the Tetragrammaton again appeared and said to him, "Return to the land of your fathers and to your kindred, and I will be with you." These things he said to him in a dream and through an angel; as Jacob himself teaches, for at the same time as the divine voice he called Leah and Rachel, after other things he relates to them the revelation that came to him, saying, "and the angel of God said to me in a dream, 'Jacob'," and the things that follow, in which he says, "I am the God who appeared to you in the place of God, where you anointed a pillar for me there, and made a vow to me there; now therefore arise, and depart from this land, and go to the land of your birth." After these things

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δεσποτείας ἀπονέμοντας. ∆ὶς δὲ ἐνταῦθα ὀνομαζομένου τοῦ κυρίου, κατὰ τὸ, ἔβρεξεν Κυρίος παρὰ Κυρίου, δὶς κατὰ τὸ Ἑβραϊκὸν καὶ τὸ τετράγραμμον ἐμφέρεται, ὡς σαφέστατα ἀνομολογεῖσθαι τὸ ἐπὶ δύο προσώπων, δῆλον δ' ὅτι τοῦ Θεοῦ καὶ Πατρὸς τῶν ὅλων καὶ τοῦ Λόγου αὐτοῦ, τὴν ἄρρητον ταύτην παραλαμβάνεσθαι σημείωσιν· ὡς μηκέτ' ἀμφιβόλως ἔχειν, εἴ που ἂν φέροιτο ἡ τοιαύτη ἐπὶ τοῦ Θεοῦ προσηγορία, μὴ μόνον ἐπὶ τῆς ἀγενήτου φύσεως αὐτὴν παραλαμβάνεσθαι, ἀλλὰ καὶ ἐπὶ τοῦ ἐν ἀρχῇ πρὸς τὸν Θεὸν ὄντος Λόγου. ʹ ΚΕΦΑΛΑΙΟΝ. Ἐν τῇ πρὸς τὸν Ἰακὼβ εὐλογίᾳ ὁ Ἰσαὰκ φησὶ μετά τινα καὶ ταῦτα· καὶ δουλευσάτωσάν σοι ἔθνη· καὶ προσκυνήσουσίν σοι ἄρχοντες· καὶ γίνου κύριος τοῦ ἀδελφοῦ σου, καὶ προσκυνήσουσίν σοι υἱοὶ τοῦ πατρός σου. Τὰ λεγόμενα ὡς πρὸς τὸν Ἰακὼβ οὐ πάνυ τί φαίνεται δύνασθαι ἐπ' αὐτὸν ἀνάγεσθαι, οὐδὲ μὴν ἐπὶ τὸν ἐξ αὐτοῦ γενόμενον λαὸν τὸν ἐκ περιτομῆς· ποῖα γὰρ ἔθνη καὶ πότε ἐδούλευσεν αὐτῷ; ἢ τίνες ἄρχοντες αὐτῷ προσεκύνησαν; ὡς τίνα δὲ καὶ προσεκύνουν; πότε δὲ καὶ ἐκυρίευσε τοῦ ἀδελφοῦ αὐτοῦ; ἢ τίνες οἱ τοῦ πατρὸς αὐτοῦ υἱοὶ οἱ λεγόμενοι προσκυνήσειν αὐτῷ; Καὶ μὴν οὐχ εὑρίσκεταί γε ὁ Ἰσαὰκ ἕτερόν τινα παρὰ τὸν Ἰακὼβ ἐσχηκὼς ἢ μόνον τὸν Ἠσαῦ· πῶς οὖν πληθυντικῶς εἴρηται τὸ, προσκυνήσουσίν σοι 18 οἱ υἱοὶ τοῦ πατρός σου; Ταῦτα δ' ἐσημειωσάμεθα διὰ τὸ πολλάκις καὶ Ἰακὼβ τὸν Χριστὸν ἐν ταῖς προφητείαις χρηματίζειν, ὡς ἐν τοῖς οἰκείοις δειχθήσεται τόποις, ὑπονοοῦντες μὴ πῆ καὶ ταῦτα δύναται ταῖς περὶ αὐτοῦ μαρτυρίαις ἁρμόζειν. Ὥσπερ γοὖν καὶ τὰ κατὰ τὸν Ἰσαὰκ εἰς τὸν Χριστὸν μετείληφεν ὁ ἱερὸς ἀπόστολος φήσας, τῷ δὲ Ἁβραὰμ ἐδόθησαν αἱ ἐπαγγελίαι καὶ τῷ σπέρματι αὐτοῦ· οὐ λέγει καὶ τοῖς σπέρμασιν, ὡς ἐπὶ πολλῶν, ἀλλ' ὡς ἐφ' ἑνὸς, καὶ τῷ σπέρματί σου, ὅς ἐστιν Χριστὸς, ὅρα εἰ μὴ τὸν αὐτὸν τρόπον καὶ τὰ ἐνταῦθα ὡς περὶ τοῦ Ἰακὼβ εἰρημένα μᾶλλον ἁρμόζοι ἂν τῷ Χριστῷ, ἅπερ εἰ οὕτως ἔχοι ὁ φιλομαθὴς ἑκάστην λέξιν νόμοις ἀλληγορίας ἐξετάσας εἴσεται. Ζʹ ΚΕΦΑΛΑΙΟΝ. Ὑπελείφθη δὲ Ἰακὼβ μόνος· καὶ ἐπάλαιεν ἄνθρωπος μετ' αὐτοῦ ἕως πρωΐ. Εἶτα μετὰ βραχέα εἰπόντος τοῦ Ἰακὼβ, οὐ μή σε ἀποστείλω ἐὰν μή με εὐλογήσῃς· φησὶν πρὸς αὐτόν· Τί ὄνομά σοι; ὁ δὲ εἶπεν, Ἰακώβ. Εἶπεν δὲ αὐτῷ, Οὐκέτι Ἰακὼβ κληθήσεται τὸ ὄνομά σου, ἀλλ' Ἰσραὴλ ἔσται τὸ ὄνομά σου, ὅτι ἐνίσχυσας μετὰ Θεοῦ, καὶ μετὰ ἀνθρώπων δυνατός. Καὶ αὖθις μετ' ὀλίγα, ἐκάλεσεν Ἰακὼβ τὸ ὄνομα τοῦ τόπου ἐκείνου εἶδος Θεοῦ· εἶδον γὰρ Θεὸν πρόσωπον πρὸς πρόσωπον καὶ ἐσώθη ἡ ψυχή μου. Οἷς ἐπιφέρει φάσκουσα ἡ γραφὴ, ἀνέτειλε δὲ αὐτῷ ἥλιος ἡνίκα παρῆλθε τὸ εἶδος τοῦ Θεοῦ. Τῷ μὲν Ἁβραὰμ ἀρχῆθεν ὕπαρ ὁ Κύριος χρηματίζει, καὶ πολλάκις μὲν διαλέγεται, τρὶς δὲ αὐτῷ καὶ ὀφθεὶς ἀναγέγραπται, καὶ οὐκ ἐν νυκτὶ, ἀλλ' ἐν ἡμέρᾳ μέσῃ 19 ὀφθείς· τὸ γοὖν τρίτον καὶ ἐν αὐτῇ μεσημβρίᾳ αὐτῷ ἐπιξενοῦται· τῷ δὲ Ἰακὼβ πρῶτον μὲν δύναντος ἡλίου ἐν μέσῃ νυκτὶ καθ' ὕπνους φαίνεται κατ' εἰ γὰρ κατιόντι εἰς Μεσοποταμίαν, ὅτε ἐν τῷ ὁράματι θεωρήσας τὴν οὐρανοκλίμακα καὶ τοὺς ἀναβαίνοντας καὶ τοὺς καταβαίνοντας ἐν αὐτῇ ἀγγέλους, τὸν δὲ Κύριον ἐπεστηριγμένον ἐπ' αὐτῆς, ἀκούει λέγοντος αὐτῷ τοῦ Κυρίου, Ἐγὼ κύριος ὁ Θεὸς Ἁβραὰμ τοῦ πατρός σου, καὶ τὰ λοιπὰ, ἃ καὶ ἀπὸ τῶν ἑξῆς παρίσταται δι' ἀγγέλου αὐτῷ εἰρηκώς· καὶ δεύτερον δὲ ἐν τῇ Μεσοποταμίᾳ, ὅτε ἐπιστὰς αὖθις ὁ διὰ τοῦ τετραγράμμου δηλούμενος κύριος εἶπεν αὐτῷ, Ἀποστρέφου εἰς τὴν γῆν τῶν πατέρων σου καὶ εἰς τὴν γενεάν σου καὶ ἔσομαι μετὰ σοῦ. Καθ' ὕπνον αὐτῷ ταῦτα καὶ δι' ἀγγέλου εἴρηκεν· ὡς δὲ αὐτὸς ὁ Ἰακὼβ διδάσκει ἄνα ἅμα γοὖν τῇ θείᾳ φωνῇ τὴν Λείαν καὶ τὴν Ῥαχὴλ ἀνακαλέσας, μεθ' ἕτερα τὸν γενόμενον αὐτῷ χρηματισμὸν ἀνατίθεται αὐταῖς λέγων, καὶ εἶπέ μοι ὁ ἄγγελος τοῦ Θεοῦ καθ' ὕπνον, Ἰακὼβ, καὶ τὰ ἑξῆς, ἐν οἷς φησὶν, Ἐγώ εἰμι ὁ Θεὸς ὁ ὀφθείς σοι ἐν τόπῳ Θεοῦ· οὗ ἤλειψάς μοι ἐκεῖ στήλην, καὶ ηὔξω μοι ἐκεῖ εὐχήν· νῦν οὖν ἀνάστηθι, καὶ ἔξελθε ἐκ τῆς γῆς ταύτης, καὶ ἄπελθε εἰς τὴν γῆν τῆς γενέσεώς σου. Μετὰ δὲ ταῦτα