Editing Jacob (section)

===Christianity===
[[File:Jacob (Israel).jpg|thumb|[[Russian Orthodox]] [[Icon]] of St. Jacob, 18th century ([[Iconostasis]]) of [[Kizhi]] [[monastery]], Russia]]
The [[Eastern Orthodox Church]] and those [[Eastern Catholic Churches]] which follow the [[Byzantine Rite]] see Jacob's dream as a [[prophecy]] of the [[Incarnation (Christianity)|incarnation]] of the [[Logos (Christianity)|Logos]], whereby [[Jacob's ladder]] is understood as a symbol of the [[Theotokos]] (Virgin Mary), who, according to [[Eastern Orthodox theology]], united heaven and earth in her womb.{{citation needed|date=October 2020}} The biblical account of this vision<ref>''Hebrew-English Bible'' {{bibleverse||Genesis|28:10–17|HE}}</ref> is one of the standard Old Testament readings at [[Vespers]] on [[Great Feasts]] of the Theotokos.

The Eastern and Western Churches consider Jacob as a [[saint]] along with other [[biblical patriarchs]].<ref>''The patriarchs, prophets and certain other Old Testament figures have been and always will be honored as saints in all the Church's liturgical traditions.'' – Catechism of the Catholic Church 61</ref> Along with other patriarchs his feast day is celebrated in the Byzantine rite on the Second Sunday before the Advent (December 11–17), under the title ''the Sunday of the Forefathers''.<ref>[http://www.metropolitancantorinstitute.org/liturgy/Christmas_Fast.html Liturgy > Liturgical year >The Christmas Fast] – Byzantine Catholic Archeparchy of Pittsburgh</ref>

Some Christian theologians, especially within patristic and Reformed traditions, have interpreted the following events in the life of Jacob [[Typology (theology)|typologically]], viewing them as prefigurations of Jesus Christ:<ref>Hamilton, James M. Jr. ''Typology: Understanding the Bible’s Promise-Shaped Patterns''. Zondervan Academic, 2022, pp. 21–30.</ref><ref>Davidson, Richard M. "Biblical Typology: An Introduction and Hermeneutical Evaluation." ''Andrews University Seminary Studies'', vol. 40, no. 1, 2002, pp. 55–70.</ref>

*  Jacob's dream of a ladder is often linked to Jesus’ words in John 1:51, where angels ascend and descend upon the Son of Man. Augustine saw this as a symbol of Christ as mediator.<ref>Augustine, ''Sermon 89'', in ''Nicene and Post-Nicene Fathers'', Series I, vol. 6.</ref><ref>Beale, G. K. and Carson, D. A., eds. ''Commentary on the New Testament Use of the Old Testament''. Baker Academic, 2007, pp. 431–432.</ref>

*  Jacob's selection over Esau, cited by Paul in Romans 9, is viewed by Calvin as typological of divine election. The repeated preference for younger sons in Genesis—such as Seth, Isaac, and Joseph—is seen by Walter Brueggemann as a theological inversion of cultural norms.<ref>Calvin, John. ''Institutes of the Christian Religion'', Book 3, Chapter 21.</ref><ref>Brueggemann, Walter. ''Genesis''. Westminster John Knox, 1982, pp. 216–218.</ref>

*  Jacob's exile and return have been interpreted by G. Campbell Morgan as reflecting Christ’s pattern of humiliation and exaltation.<ref>Morgan, G. Campbell. ''The Triumphs of Faith''. Revell, 1932.</ref>

*  His struggle at Peniel has been compared to Christ’s agony in Gethsemane. Spurgeon viewed both as moments of spiritual wrestling before blessing.<ref>Spurgeon, Charles. ''Sermons on Old Testament Men''. Hendrickson, 2006, pp. 112–115.</ref>

*  Jacob’s limp has been seen by Matthew Henry as echoing Christ’s crucifixion wounds, retained post-resurrection as signs of suffering and victory.<ref>Henry, Matthew. ''Commentary on the Whole Bible'', Genesis 32.</ref>

*  Jacob calls God his shepherd; Jesus uses the same title in John 10:11. Cyril of Jerusalem noted continuity in this pastoral image.<ref>Cyril of Jerusalem, ''Catechetical Lectures'', Lecture 10.</ref>

*  As father of the twelve tribes , Jacob is sometimes paralleled with Christ appointing twelve apostles. Jerome highlighted this typological link.<ref>Jerome, ''Commentary on Matthew'', Book 3.</ref>

In broadly Christian interpretation, Jacob is seen as a patriarch whose legacy culminates in Christ. In {{bibleverse|John|4}}, Jesus encounters a Samaritan woman at [[Jacob's Well]], traditionally located on land Jacob gave to Joseph ({{bibleverse|Genesis|33:19}}, {{bibleverse|Joshua|24:32}}). When the woman invokes Jacob's name ({{bibleverse|John|4:12}}), Jesus responds by offering “living water” ({{bibleverse|John|4:14}}), which many theologians interpret as signaling his superiority over Jacob.<ref>{{cite book |last=Brown |first=Raymond E. |title=The Gospel According to John I–XII |series=Anchor Bible Commentary |publisher=Doubleday |year=1966 |pages=170–175}}</ref><ref>{{cite book |last=Carson |first=D. A. |title=The Gospel According to John |series=Pillar New Testament Commentary |publisher=Eerdmans |year=1991 |pages=213–220}}</ref>