In the story of the Patriarchs, there are
numerous repeating patterns. For example, the idea of a blessing is central
(e.g. Abram is blessed by the Lord (Gen 12:2); Isaac is blessed (Gen 24:1)
Jacob and Esau struggle for a blessing (Gen 27). Jacob blesses Joseph’s Sons
(Gen 48) Jacob blesses all of his sons (Gen 49).
Locate a pattern that repeats
throughout the story of the Patriarchs. Identify each time it occurs (include
verse references) and discuss the importance of the pattern to the overall
story, its cultural significance, its theological importance, and any relevance
it may have to our historical understanding of Israel during the patriarchal
era. (200-300 words)
_______________________
For extra credit, try making Date Honey.
_______________________
For extra credit, try making Date Honey.
21 comments:
Should I post the patriarchs pattern here?
yes
As I was reading through the story of the Patriarch’s, one of the main patterns I noticed was deception. Specifically, almost all of the deception surrounds Jacob and his sons, and it is interesting to note that Jacobs name means: “he grasps the heel,” which is a Hebrew term often associated with deception. We see examples of deception all throughout Jacob’s life, including tricking Esau out of his birthright (Gen. 25), to taking Esau’s blessing (Gen. 27). We also see the many deceptions surrounding Jacob and Laban’s dealings with each other; first when Laban tricked Jacob into marrying Lead instead of Rachel, forcing Jacob to work for Laban seven more years in order to marry Rachel (Gen. 29). We also see how Jacob was able to become very prosperous by some ingenious sheep breeding techniques (Gen. 30:37-43), and later secretly fled from Laban in the night. We also see how Rachel stole Laban’s household gods and tricked Laban to keep him from finding them (Gen. 31:17-20, 34-35).
Much of the deception that occured was motivated by a desire for retaliation, such as when Simeon and Levi plotted and destroyed an entire city, because the son of the prince of that city had defiled their sister Dinah (Gen. 34). Also, Joseph’s brothers faked his death and sold him to the Ishmaelites because of their anger over Joseph’s dreams, and the prospect of him ruling over them (Gen. 37). We also see the complicated story of Judah and Tamar’s deceptions concerning each other (Gen. 38), which is yet another example of the pattern of deception that seems to surround Jacob and his offspring.
The last major instance of what could be considered deception in the story of the Patriarchs is when Joseph kept his identity secret from his brothers, ordered them to bring Benjamin to him, planted his silver cup in Benjamin’s sack, and accused him of stealing from him (Gen. 42-44) . We can only speculate about what Joseph’s motives were, but it seems as though he wanted to test his brothers to see if they really were repentant for what they had done to him. In the end, Joseph reconciled with his brothers, and was reunited with his father. The many instances of deceit in the story of the Patriarchs show us that God works through broken people, and that He can bring good out of the worst possible circumstances.
In the patriarchal era, I found that a common repeating pattern are the covenants made between God and His people, between nations, and between people themselves. The most significant covenants, however, were the ones made between God and His people. Before discussing these covenants, however, I think it’s important to understand what a covenant is. A covenant is “a formal and serious agreement or promise (Webster Dictionary).”
The first covenant in the patriarchal era is between God and Adam, Eve, and Satan (Genesis 3:14-19). This covenant, called the Adamic Covenant, was obviously just as theologically and historically important back then as it is to us today, because it is the result of The Fall and the first promise of the Messiah. The next covenant is the Noahic Covenant (Genesis 9:1-17). This was not only a covenant between God and Noah, but between God and “all flesh that is on the earth (Genesis 9:17)” as well. In it, God promises that He would never again destroy the earth with a flood. The Abrahmaic Covenant (Genesis 12: 1-3) is between God and Abram. God promises Abram, through this covenant, that in him (Abram) all the nations of the earth would be blessed.
These covenants are so important because they show the closeness God had with His people in the patriarchal era. They also show how faithful God is. Each covenant God made was a promise and each one has or will be fulfilled. Finally, the covenants were the groundwork of the Jews’ faith, because they were the main way God communicated His plan to His people. We now know that they also pointed to the coming Savior, Jesus Christ.
A pattern that stood out while reading Genesis is God making and keeping his promises. More specifically the covenant he made with Abraham in Genesis 12:1-3. God promised to bless Abraham, make his name great, and that through Abraham a great nation would be formed. In Genesis 26:3-5 God repeated his promise to Isaac: “I will multiply your offspring as the stars of heaven and will give to your offspring all these lands…” The Lord also appeared to Jacob (Genesis 28:13-15, Genesis 35:11-12) and repeated the promise he had made to Abraham. God also promised countless times through Genesis that he would be with his people wherever they went(Genesis 28:15, Gen. 31:3). Jacob (Gen. 31:5) and Joseph (Genesis 39:23) testify how God was keeping that promise. Through Joseph being sold into slavery God’s promise to make a great nation was being fulfilled (Genesis 45:5-7) (Genesis 46:2-4). Finally in Genesis 47:27 God showed that he had kept his promise “…And they gained possessions in it, and were fruitful and multiplied greatly.” God making and keeping his covenants threads itself throughout the whole Bible. His faithfulness is a reason that people can trust him. During this time period the gods that were worshipped were unreliable and always changing. The God of the Old Testament though, was a promise keeper and didn’t change even though his people did. That was something so unusual for the people living in the patriarchal era.
While reading through the story of the Patriarchs, I located more then one central theme but the theme of favoritism jumped out at me.
We first see favoritism in Genesis 21 and 25 when Abraham is favoring Isaac above all his other sons, specifically Ishmael. But the stories of Isaac and Jacob more blatantly illustrate favoritism. Genesis 25:28 says, “Isaac, who had a taste for wild game, loved Esau, but Rebekah loved Jacob.” Clearly, both Isaac and his wife Rebekah have “favorite” sons effecting Jacob and Esau’s friendship and the whole family dynamic. Jacob cheats Esau out of his birthright (Gen. 25) and Rebekah helps Jacob steel Esau’s blessing (Gen. 27)! Jacob continues his family’s habit of favoritism when he chooses a wife (Gen. 29). Jacob sees Rachel and Leah and falls in love with Rachel because he “favors” her appearance, “Leah had weak eyes, but Rachel was lovely in form, and beautiful. Jacob was in love with Rachel” (Gen. 29:16-17a). In that same story the girls father chooses Leah as a favorite, primarily because she is older, and that creates strife between himself and Jacob. Jacob once again creates a favorite in his son Joseph, “Now Israel [Jacob] loved Joseph more then any of his other sons, because he had been born to him in his old age.” (Gen. 37:3a) and Joseph is again shown favor from the Egyptian Potifar (Gen. 39:4).
This theme of favoritism is only seen as important if the story is “re-written” without it. If Isaac and Rebekah had not favored their sons, Esau would have been blessed and eventually Jesus would have come from Esau’s family line. Joseph wouldn’t have gone to Egypt if Jacob didn’t favor him; the list of possible differences is lengthy; no Israelites in Egypt, no slavery, no deliverance from God, no punishment from God and a much different path to the promise land, to name a few.
Now the patriarchs proneness to favoritism was not just a fault. During the time the oldest child was always favored before the younger and men were more important then women. This kind of favoritism can often hurt as seen in many of the stories, but God always uses this for good; Jacob and Esau forgave each other (Gen 33) and Joseph was able to forgive and help his brothers (Gen. 42). Favoritism was an important aspect of the patriarchal era and it helped to form the story of God.
Although there were numerous patterns throughout this week's reading, the pattern of God promising to protect the Patriarchs stood out to me. All through Genesis specific life-threatening and frightening instances would pop up, the threatened person would be afraid, and God would re-assure that person. For instance, in Genesis 26:24, God tells Isaac to not be afraid after he had just been told to leave Abimelech when the Philistines--out of envy--told him to leave. Skipping up to Jacob in chapter 28, God conforts him when he is fleeing from Esau and journeying to Laban by saying in verse 15, "Behold, I am with you and will keep you wherever you go, and will bring you back to this land. For I will not leave you until I have done what I have promised you.” Even during the time of Joseph, God comes to Jacob to assure him that he need not fear to go to Egypt in chapter 46.
This pattern is vital to the story of Genesis, for without God promising to protect the descendants of Abraham, the course of events would have been drastically changed. Without the strength that God's words gave them, the Patriarchs might not have done the good they did. In a way, this shows that in their culture, the opinion and protection of God (or false gods for other peoples) greatly mattered to them. God promised to care for and protect the Patriarchs, and He did. If God did that before the New Covenant, how much more will he do now after Christ's sacrifice on the cross?
A major theme that I saw while reading through the patriarch accounts in Genesis, was God's covenants and blessings given not just to individuals but to future generations. For example, in the account of Abraham (Genesis 12), God says to Abraham, "And I will make you a great nation, and I will bless you and make your name great so that you will be a blessing." In this passage, God is blessing not only Abraham and but also all his descendants, who will become a great nation. Interestingly, this blessing that God gives Abraham is directly related to his wife Sarah's inability to have children. This blessing is a foreshadowing of the promise that God gives to Sarah that she will give birth to a son.
The next blessing that we see given to future generations is in Genesis 26. God tells Isaac, the son of Abraham, "I will be with you and I will bless you, for to you and to your offspring I will give these lands, and I will establish the oath that I swore to Abraham your father. I will multiply your offspring as stars of heaven and I will give your offspring these lands."This blessing that God gives to Isaac is apart of the slow fulfillment of the promise that was made to his father Abraham. Again, this blessing was not merely given to Isaac but to future generations who would be blessed through Isaac. Also, Isaac was blessed by God because of God's promise to bless the descendants of Abraham.
In addition to God blessing his people, we also see fathers blessing their sons. Interestingly, the blessing from a father to a son was so valued that many were willing to kill over as we see in the story of Jacob and Esau. I found it very interesting that once a blessing was given, like when Isaac blessed Jacob instead of Esau, that there was no undoing what had already been done. Isaac told his son Esau after he accidentally blessed Jacob in Genesis 27 that, "Behold, I have made him Lord over you, and all his brothers I have given to him for servant, and with grain and wine I have sustained him, What then can I do for you my son?". As we see later in this passage, the blessing of Isaac was so valued that Esau wanted to kill Jacob for his deception.
However, despite everything, God used this for good and continued to fulfill his promise to Abraham through the descendants of Jacob which would later become the nation of Israel. From that nation God would send a Savior not just for his people for people everywhere. This finished the fulfillment of his blessing to Abraham when he promised him that through his descendants the rest of the world would be blessed.
A pattern I discovered in the stories of the patriarchs and their sons is greed and jealousy. In this pattern, human nature and the plans of God entwine. God, in His generous and loving nature, gave chosen people blessings to further His plans for them. The blessings He gives them are extremely valuable to them, so they covet the blessing and try to wipe it away, if they can't have it. God's blessings for his people started out pure and good, but evil human nature took over the minds of the onlookers. They viewed the blessings as prized possessions instead of holy gifts for the chosen. They wanted the gifts for themselves without realizing God's divine plan. Human nature and the “old Adam” are always suppressed. In the case of Esau, Jacob went as far as to pretend to be him to steal his blessing. Isaac told Jacob he was rightly named because of his deceit (Gen 27). Jacob actually means to take the place of another. His name is quite literal in three senses. His name means replacer of something else. Jacob’s deceit wasn’t just between he and his brother and father; it was between he and God. God’s original idea was continued even though jealousy and greed directed the thoughts and actions. I don’t want the reader to think that I am saying people are completely revolting against God’s plan. God used man’s jealousy and greed to lead and protect his people. In Joseph’s story, his brothers hated him because his father seemed to love him more. They took drastic measures to wipe away that which they coveted (Gen 37-48). Their selling joseph actually furthered God’s plan for His people and allowed them to be fed during the famine. Blessings, greed and jealousy play a very important role in the story of the patriarchs. They are used to further His plan. It would seem counterintuitive, but God works in strange ways and always achieves His goal.
When I read the story of the Patriarchs in Genesis, the first repeating theme that caught my attention was the idea of a journey. This theme begins with Abraham, who is called to leave his homeland and go on a journey. (Gen. 12:1) He obeys this command, and God blesses him in the land of Canaan. Later, Abraham is called to sacrifice his son, Isaac, in a place identified as "the land of Moriah," to which it is mentioned that they traveled three days. (Gen. 22:2, 4) Later, Abraham sends a servant to return to Mesopotamia to get a wife for Isaac. (Gen. 24:2-4) The next journey we see is Jacob's as he flees to Laban to escape from Esau. (Gen. 27:42-45) Then Joseph is sold by his brothers into slavery in Egypt. (Gen. 37:28, 36) Many more journeys to and from Egypt are made by Joseph's family in Genesis 42:3, 43:15, 46:5, and 50:7.
This pattern of journeying important in several ways. First, it sets the stage for what God plans to do later in the Old Testament: to bring his people up out of Egypt and give them the land he first promised to Abraham. The theme is significant in other ways as well, however. Many Bible scholars see various places in the ancient world as almost symbolic. For instance, Israel is in many cases like a second Eden for God’s people. These patterns, which can be seen throughout much of the Old Testament, are first established in the story of the Patriarchs, through the theme of a journey. Throughout the stories of the Patriarchs the theme of journeying can be seen in many places, and it is important for a number of reasons.
One major theme in the story of the Patriarchs is God’s promise to Abraham and his descendants. This was the covenant that God made with Abram in Genesis 12:1-9. God promised to make Abram’s descendants into a great nation, to bless that nation, and to bless everyone on earth through him and his descendants. God also promised to give Abram’s offspring the land of Canaan for their homeland. This covenant was formally made in Genesis 15. God reminded Abram of his covenant in Genesis 17:4-8 and renamed him, giving him the name Abraham (Gen. 17:5). He also repeated the provisions of the covenant after Abraham showed he was willing to sacrifice Isaac to obey God (Gen. 22:17-18).
God continued to remind Abraham’s descendants of His covenant with them throughout Genesis. He appeared to Isaac in Genesis 26: 24, and to Jacob in a dream (Gen. 28:12-15). Joseph reminded his brothers of God’s covenant with them in Genesis 50: 24.
God’s covenant with Abraham and his descendants was significant culturally to the Israelites because covenants were a part of their everyday lives, as shown by the treaty between Abraham and Abimelek (Gen. 21:22-31), which was renewed after Abraham died (Gen. 26:26-31), and the covenant between Laban and Jacob (Gen. 31:44-54). Also, in Genesis 15, God sealed His covenant with Abram by following many of the the rituals that Abram’s culture followed when making a covenant, such as promising to protect Abram (Gen. 15:1), and passing between the animals (Gen. 15: 17). It is important to note that the meaning of a covenant to the people living at that time implied that both parties involved had an obligation to fulfill. Abram’s was to obey God.
This covenant is important to us theologically because it shows that when God makes promises, He keeps them. He also protects and blesses those who keep their covenants with Him. This is shown by the stories of Abraham and his descendants.
Throughout Genesis, yet mainly clustered around the Patriarchs, I noticed a repetitive pattern of God protecting/saving significant individuals from much of the evil surrounding them. The most visible start to this pattern is in God's mercy to save Lot and his family from the destruction of Sodom (Gen. 19). Shortly after this passage, God revealed to Abimelek in a dream (Gen 20:6) that Abraham was Sarah's husband. In that instance, God protected Abimelek from sinning with Sarah. Some years later, Isaac and Rebekah went to Abimelek. Isaac (just like his father) said that his wife was his sister, and yet again, God protected Abimelek from sinning by revealing Rebekah's marriage (Gen 26:6-11). In Genesis 27:42, God protected Jacob from his older brother Esau. Another very clear instance of God's protection is when He saved Jacob from any harm that might have come to him from Laban's sons (Gen 31:7). God also guarded Jacob and his household with "the terror of God," as it "fell on the towns all around them so that no one pursued them" (Gen 35:5). Near the end of Genesis, God saves more than just a few people, but saves a great fraction of the world by giving Joseph the interpretation to Pharaoh's two dreams (Gen 41). This pattern did not have a huge significance in the Israelite culture, seeing that when the Israelites were held captive in Egypt, they almost completely forgot how much God had protected them and blessed them in the previous years. So, even though this is a great example of God's love and care for the Israelites, they did not remember it as much as they should have.
As I read through Genesis over the previous few weeks, I noticed quite a few repetitions by God of the covenant God made with Abraham. However, many of the repetitions were toward Abraham’s descendants, rather than Abraham himself, despite the fact that this covenant is usually referred to as the Abrahamic Covenant. He repeats a version of the promise to Jacob (Genesis 46:2-3), and Isaac (Genesis 26:4). However, in each incident, God gives a different version of the promise to each descendant. He tells Isaac that his offspring will be a blessing to all the earth, whereas he tells Jacob specifically that he will make a great nation from him. While the initial covenant specified that God would make a great nation of Abraham, God later told Abraham that he would make many nations of Abraham. (Genesis 17:3-5) These three different promises by God almost seem different enough to say that they are not even the same. However, I believe that the three different promises are unified, with each one outlying a different condition of the Abrahamic Covenant. God said he would make many nations from Abraham, which may have meant each new Israeli nation that would be born after the captivities, as well as Ishmael and the nations that were born from him. God told Isaac that his descendants would be a blessing to the world, establishing that the descendants of Isaac would be a righteous people. Finally, God establishes that the nation which would be born from Jacob would be a great nation, which established the superiority of Israel over all the other nations which would be born from Abraham.
In Genesis blessings are either given from God to one of his people or from father to son. Essentially these are the same, God is our Heavenly Father and we are his children. There is a pattern in the way the blessings are given, God blesses Abraham (Gen. 15:18, 22:17), God blesses Isaac (Gen. 26:4), Isaac Blesses Jacob (Gen. 27) and God blesses Jacob (Gen. 28:13-14). The blessing goes from God to man, man to son and repeats itself. There is one exception to this pattern, there is no record of Abraham blessing Isaac. Because of the many times blessings are mentioned in the book of Genesis it shows they are a important part of the culture of ancient Israel.
In the ancient culture of Israel the blessing was important, the blessing showed that you were in favor with God and your earthly father. When God gave a blessing or covenant it was one of the only ways that there was interaction with the creator of the world, the only way you knew your favor in the eyes of God. During the patriarch period in the history of Israel to make one’s self in a right relationship with God the individual would offer a burnt offering to God with the best of their flock. Through faith the individual would trust God had seen the pureness of the lamb instead of their sin. When God made a covenant or gave a blessing to His people not only was the individual blessed but the favor they had in the eyes of God was confirmed because of their faith.
One readily occurring theme in Genesis during the time of the Patriarchs is deceit and lying and the consequences. Almost every character participates in it at some point. In these 25 chapters alone you have several major times where main characters use deceit or lie to accomplish their ends, which dramatically affects the story.
In Genesis 26:8-11 Abraham lies to the king Abimelech regarding his wife. In Chapter 27:21-35 Isaac tricks his father Jacob into giving him Esau's blessing. In Chapter 29:21-27 Laban tricks Isaac into working for him for 7 years to marry Rachael, but instead gives him Leah. In Chapter 30:37-43 Isaac deceives Laban's herdsmen and gives them the weak and sick animals while keeping the strong ones for himself. In Chapter 33:15-18 Isaac lies to Esau and instead of following him, goes to a different town. In Chapter 37:18-34 Joseph's brothers sell him into slavery and then tell Isaac his father that he was eaten by a wild animal.
There are many more examples throughout these chapters. The dishonesty and deception the Patriarchs used to accomplish their own means were key moments in the history of Israel. It affected the future generations to come. The way they settled, the children they fathered, their inheritance and their wealth among other things were affected by these actions.
Despite all the lies and deception that happen God is still gracious to the Patriarchs and blesses them and allows them to thrive and grow into many nations. This demonstrates the amazing patience and grace of God towards the patriarchs.
Today as we read these accounts we can gain a full appreciation of God's love and grace towards us despite when we sin.
Andrew Spacone
A pattern I saw in all of the Patriarchs’ stories was when they had faith, God provided. In the story of Abraham, God asked Abraham to go up to a mountain to make a sacrifice. When he got up the mountain, God asked Abraham to sacrifice his son, Isaac. He was about to when God provided a ram to sacrifice instead. Genesis 22:14 says, “So Abraham called that place The Lord Will Provide.”
The next time we see God provide for a faithful servant was in Isaac. Isaac was desperately in need of a wife. He sends his servant to fetch for him a godly woman, and even while the servant is still praying, God answers. Genesis 24:26 says, “Then the man bowed down and worshiped the LORD, saying, “Praise be to the LORD, the God of my master Abraham, who has not abandoned his kindness and faithfulness to my master. As for me, the LORD has led me on the journey to the house of my master’s relatives.”
For the final Patriarch, God provides in a big way. God had promised Abraham that he would have many descendants, and he fulfills that through Jacob. Neither of Jacob wives could have children, but through God’s provision, Jacob ends up with twelve children, who became the twelve tribes of Israel.
One repeating pattern in the string of covenants he made with His chosen people was the universal quality of the blessings he gave them. For example, in Genesis 12:2-3, God says: “And I will make of you a great nation, and I will bless you and make your name great, so that you will be a blessing. I will bless those who bless you, and him who dishonors you I will curse, and in you all the families of the earth shall be blessed.” Not only did he bless Abraham, but he blessed Abraham’s future generations. God, through one man, blessed an entire nation. Next, God makes a promise to Abraham’s son, Isaac. In Genesis 26:3-4, God says, “…I will be with you, for to you and to your offspring I will give all these lands, and I will establish the oath that I swore to Abraham your father. I will multiply your offspring as the stars of heaven and will give to your offspring all these lands. And in your offspring all the nations of the earth shall be blessed…” God promises Isaac the same blessings that were promised to Isaac’s father. Once again, God blessed Isaac, and in addition He blessed all the nations through Isaac. The next instance where God blessed the descendants of an individual is the instance of Jacob and Esau. When Isaac mistakes Jacob for Esau, he says, “May God give you of the dew of heaven and of the fatness of the earth and plenty of grain and wine. Let peoples serve you, and nations bow down to you. Be lord over your brothers, and may your mother’s sons bow down to you. Cursed be everyone who curses you, and blessed be everyone who blesses you.” (Genesis 27:28-29) Then, in Genesis 35 God blesses Jacob again: “And God said to him, ‘I am God Almighty: be fruitful and multiply. A nation and a company of nations shall come from you, and kings shall come from your own body. The land that I gave to Abraham and Isaac I will give to you, and I will give the land to your offspring after you.” (Genesis 35:11-12)
One thing we can learn about Israel is perhaps the importance of the transference of blessings and ownership from one family member to the next to keep the family legacy and also to preserve the blessings they were given. Israel was blessed universally because of the different covenants God made with its people, and Jesus came from the bloodlines that ran through its history. Each time God blesses the future generations of an individual, He is showing His love for the world. He takes an interest in the lives of His people and chooses to make special promises to us. As a result, God provides the ultimate blessing to us with the birth of Jesus Christ later down in the lineage of His people. God then establishes the most important covenant, the New Covenant.
One of the themes that continues to appear throughout the story of the Patriarchs is the theme of deceit, then reconciliation. Here are some examples.
First, in Chapter 27 you have Isaac, and his 2 sons Jacob and Esau. Jacob tricks his father into giving him the firstborn blessing, which makes Esau very angry. This is the deceit part. Later on, in chapter 33, he meets Esau again, afraid of him, but Esau was no longer mad at him, and they were reconciled.
Second, in chapter 29, Jacob wants to marry Laban's daughter, Rachel. He works for Laban for 7 years in order to "earn" Rachel. Laban however deceives him, and Jacob ends up marrying Laban's eldest daughter, Leah. This is the deceit. Laban reconciles by having Jacob work for another 7 years, and he marries Rachel.
Third, in Chapter 31, Jacob tricks Laban and runs away with his 2 wives, and possessions. Rachel takes with her the household gods. This whole part is the deceit. Laban finds out and chases them, when he catches up he searches for the household golds. Rachel again tricks him by putting them in a camel sack and sitting on it, so Laban won't find them. They talk it out and reconcile, and Laban bids goodbye to his daughters and grandkids.
Fourth, in Chapter 34, Dinah daughter of Leah was seized by Shechem son of Hamor the Hittite, defiled, and shamed. Shechem wanted to marry her so Hamor tries to make a deal with Jacob and his sons. Jacob's sons trick Hamor, and say if they will be circumcised, they will intermarry with them. They actually do not plan on doing that, this is the deceit. They agree and are circumcised, and while they are sore and in pain, Jacob's sons slay all the men, and take their possessions. The way Jacob "reconciles" it is by leaving.
Finally, my last example is in chapter 37, with Joseph. He tells his brothers dreams of them bowing down to him, which they don't like. So when he was visiting them once they sell him into slavery, and trick their father into believing that he was killed by wild animals. This is the deceit. Joseph while in Egypt becomes the second most powerful man, and saves Egypt and the surrounding lands from a 7 year famine. During this time his brothers come to get food, and after much trickery, he reveals himself and they reconcile.
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