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The Nature of Dreams

Seth Rogoff, Author

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Jacob's Dream of the Ladder: Josephus on Jacob

Many questions arise from Jacob's dream sequence. Is he really putting conditions on his faith, telling God that he will become a follower only if God fulfills his obligations? What is the meaning of the stairway or ladder? Who are the “angels of God” and why do they ascend and descend the ladder as they do? In what way was the Lord “standing beside Jacob”? Did he appear in physical form? in the body of an angel? as pure spirit?

These and other questions have been the subject of much debate. If we turn to the first century historian Josephus, for example, we find the following description of both the symbolic and message parts of Jacob’s dream.  Josephus writes:

Now Jacob was sent by his mother to Mesopotamia, in order to marry Laban her brother's daughter (which marriage was permitted by Isaac, on account of his obsequiousness to the desires of his wife); and he accordingly journeyed through the land of Canaan; and because he hated the people of that country, he would not lodge with any of them, but took up his lodging in the open air, and laid his head on a heap of stones that he had gathered together. At which time he saw in his sleep such a vision standing by him: - he seemed to see a ladder that reached from the earth unto heaven, and persons descending upon the ladder that seemed more excellent than human; and at last God himself stood above it, and was plainly visible to him, who, calling him by his name, spake to him in these words: - 

“O Jacob, it is not fit for thee, who art the son of a good father, and grandson of one who had obtained a great reputation for his eminent virtue, to be dejected at thy present circumstances, but to hope for better times, for thou shalt have great abundance of all good things, by my assistance: for I brought Abraham hither, out of Mesopotamia, when he was driven away by his kinsmen, and I made thy father a happy man, nor will I bestow a lesser degree of happiness on thyself: be of good courage, therefore, and under my conduct proceed on this thy journey, for the marriage thou goest so zealously about shall be consummated. And thou shalt have children of good characters, but their multitude shall be innumerable; and they shall leave what they have to a still more numerous posterity, to whom, and to whose posterity, I give the dominion of all the land, and their posterity shall fill the entire earth and sea, so far as the sun beholds them: but do not thou fear any danger, nor be afraid of the many labors thou must undergo, for by my providence I will direct thee what thou art to do in the time present, and still much more in the time to come." 

Such were the predictions which God made to Jacob; whereupon he became very joyful at what he had seen and heard; and he poured oil on the stones, because on them the prediction of such great benefits was made. He also vowed a vow, that he would offer sacrifices upon them, if he lived and returned safe; and if he came again in such a condition, he would give the tithe of what he had gotten to God. He also judged the place to be honorable and gave it the name of Bethel, which, in the Greek, is interpreted, The House of God. 

Note here how Josephus shifts and at times simplifies the dream vision – the angels are now “persons” and they are only descending, not descending and ascending as they are in the original text. God, in Josephus’ account stands above the ladder, and though he is “visible” to Jacob, he maintains a position of distance and authority. In Josephus, Jacob "seemed to see" the ladder, while in the original he sees it clearly. Dream vision is not subordinated to real vision, as it seems Josephus implies. Josephus stuffs interesting concepts into the scene that change its flavor: "children of good character," "happiness," "virtue," concepts that seem more connected to the world of first-century Rome than the realm of Genesis. 

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