1. And Isaac called Jacob and blessed him, and commanded him, and said, "Do not take for yourself a wife from the daughters of Canaan;

Isaac summons Jacob to him in order to officially recognize him in the birthright; According to the expression of Ravv. Eliezer, it is, as it were, the application of a seal to the act of blessing, to testify to his consciousness.

2. Get up, go to Mesopotamia, to the house of Bethuel your mother's father, and take a wife from there, from the daughters of Laban your mother's brother;

To the question: why Jacob, after so many blessings, runs away from his parental home, deprived of everything necessary, Blessed Theodoret answers: "In these imaginary misfortunes, God's care is clearly revealed... For this reason Jacob runs and goes alone, so that, having returned with a great name, he may see for himself what the providence of God is like, and teach others this. And God immediately revealed His care for James by the appearance" (Blessed Theodoret, answer to question 85; cf. John Chrysostom, p. 574). The country to which Jacob is to go, which in the account of Eliezer's departure was simply called the birthplace of Abraham (24:4,7), is now called by Isaac directly Mesopotamia (Hebrew Padan-Aram): this country has now become more famous to the patriarchal family, which is why Jacob travels alone. Isaac's admonition that Jacob should take a wife from among Laban's daughters is not given without the influence of Rebekah (27:46[835]) and according to Abraham's 24:3-4[836]), and in any case shows that Isaac is well aware that the purity of the blood of the patriarchal family is required by the nature of the theocratic law.

3. And God Almighty bless you, and multiply you, and make you multiplied, and let there be a multitude of nations from you,

4. and may Abraham (my father) give you the blessing of you, and you and your descendants with you, that you may inherit the land of your pilgrimage which God gave to Abraham!

As God, announcing to Abraham the birth of a son from him and the origin of numerous descendants, calls Himself the Almighty God, El-Schaddai (17:1[837]), so El-Shaddai also calls God by the same name Isaac when promising Jacob posterity and passing on to him all the blessings of Abraham's inheritance. Slav, "in the collection of languages" (LXX: έις συναγωγάς έΰνών) is more accurate and stronger than in Russian. transl., Heb. Expression Zehal-Ammim, Church of the Nations.

5. And Isaac sent Jacob away, and he went to Mesopotamia to Laban the son of Bethuel the Aramean, to the brother of Rebecca, the mother of Jacob and Esau.

Apparently, the superfluous definition of Rebekah as "the mother of Esau and Jacob" has, according to Jewish interpreters, the meaning that Rebekah bequeathed to both sons to marry female relatives, but only Jacob follows his mother's instructions, and then, in imitation of him, Esau married (for the 3rd time) a relative – the daughter of Ishmael.

6. Исав увидел, что Исаак благословил Иакова и благословляя послал его в Месопотамию, взять себе жену оттуда, и заповедал ему, сказав: не бери жены из дочерей Ханаанских;

7. и что Иаков послушался отца своего и матери своей и пошел в Месопотамию.

8. И увидел Исав, что дочери Ханаанские не угодны Исааку, отцу его;

9. и пошел Исав к Измаилу и взял себе жену Махалафу, дочь Измаила, сына Авраамова, сестру Наваиофову, сверх других жен своих.

6-9. Этот поступок Исава вытекал из желания загладить свою вину пред родителями: “и пошел… к Измаилу,” т.е. в дом Измаила, так как сам Измаил тогда уже умер, (не менее как за 14 лет пред тем), почему, может быть, дочь его и называется здесь сестрою Наваиофа, первенца Измайлова (25:13[838]); в 36:3[839] эта женщина названа Васемафой, а не Махалафой, как здесь. Эту разноплеменность (замечаемую и относительно других жен Измаила, ср. 26:34[840] и 36:3) еврейские комментаторы объясняли или действительнее двуименностью данной женщины, или переименованием по какому-либо знаменательному случаю: то и другое у древних евреев, как известно, было в обычае.