the Week of Christ the King / Proper 29 / Ordinary 34
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New King James Version
Genesis 25:27
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When the boys grew up, Esau was a skillful hunter, a man of the field, while Jacob was a quiet man, dwelling in tents.
And the boys grew. And Esau was a skillful hunter, a man of the field. And Jacob was a quiet man, dwelling in tents.
When the boys grew up, Esau became a skilled hunter. He loved to be out in the fields. But Jacob was a quiet man and stayed among the tents.
When the boys grew up, Esau became a skilled hunter, a man of the open fields, but Jacob was an even-tempered man, living in tents.
And the boys grew: and Esau was a skillful hunter, a man of the field; and Jacob [was] a plain man dwelling in tents.
The boys grew. Esau was a skillful hunter, a man of the field. Jacob was a quiet man, living in tents.
When the boys grew up, Esau was an able and skilled hunter, a man of the outdoors, but Jacob was a quiet and peaceful man, living in tents.
And whanne thei weren woxun, Esau was maad a man kunnynge of huntyng, and a man erthe tilier; forsothe Jacob was a symple man, and dwellide in tabernaclis.
And the youths grew, and Esau is a man acquainted [with] hunting, a man of the field; and Jacob [is] a plain man, inhabiting tents;
When the boys grew up, Esau became a skillful hunter, a man of the field, but Jacob was a quiet man who stayed at home.
As Jacob and Esau grew older, Esau liked the outdoors and became a good hunter, while Jacob settled down and became a shepherd.
The boys grew; and ‘Esav became a skillful hunter, an outdoorsman; while Ya‘akov was a quiet man who stayed in the tents.
And the boys grew: and Esau was a skilful hunter, a man of the field; and Jacob was a quiet man, dwelling in tents.
And the boys came to full growth; and Esau became a man of the open country, an expert bowman; but Jacob was a quiet man, living in tents.
And the boyes grewe, and Esau became a cunnyng hunter, and a wylde man: but Iacob was a perfect man, and dwelled in tentes.
And the boys grew, and Esau became a man skilled in hunting, a man of the field; and Jacob was a homely man, dwelling in tents.
The boys grew up. Esau became a skilled hunter, who loved to be out in the fields. But Jacob was a quiet man, who stayed at home.
And the boys grew; and Esau was a cunning hunter, a man of the field; and Jacob was a quiet man, dwelling in tents.
And the boyes grew; and Esau was a cunning hunter, a man of the fielde: and Iacob was a plaine man, dwelling in tents.
And the boys grew: and Esau was a cunning hunter, a man of the field; and Jacob was a plain man, dwelling in tents.
When the boys grew older, Esau became a good hunter, a man of the field. But Jacob was a man of peace, living in tents.
When the boys grew up, Esau was a skillful hunter, a man of the field, while Jacob was a quiet man, living in tents.
And when the youths grew up, it came to pass that Esau was a man skilled in game a man of the field, - but, Jacob, was a ready man, dwelling in tents.
And the boyes grew, and Esau was a cunning hunter, and liued in the fields: but Iaakob was a plaine man, and dwelt in tentes.
And the boys grew up; and Esau became an expert hunter, a man of outdoor life; but Jacob was a simple man, living in a tent.
The boys grew up, and Esau became a skilled hunter, a man who loved the outdoors, but Jacob was a quiet man who stayed at home.
And when they were grown up, Esau became a skilful hunter, and a husbandman: but Jacob, a plain man, dwelt in tents.
When the boys grew up, Esau was a skilful hunter, a man of the field, while Jacob was a quiet man, dwelling in tents.
And the lads grew, and Esau was a man skilled in hunting, dwelling in the country, and Jacob a simple man, dwelling in a house.
And the boys grew: and Esau was a cunning hunter, a man of the field; and Jacob was a plain man, dwelling in tents.
When the boys grew up, Esau became an expert hunter, an outdoorsman, but Jacob was a quiet man who stayed at home.
The boys grew. Esav was a skillful hunter, a man of the field. Ya`akov was a quiet man, living in tents.
And the boys grew up. And Esau was a skilled hunter, a man of the field, but Jacob was a peaceful man, living in tents.
And the boys grew up. And Esau became a man knowing hunting, a man of the field. And Jacob was a simple man, living in tents.
And whan the boies were growne vp, Esau became an hunter, & an hußbande man. As for Iacob, he was a symple man, and dwelt in the tentes.
The boys grew up. Esau became an expert hunter, an outdoorsman. Jacob was a quiet man preferring life indoors among the tents. Isaac loved Esau because he loved his game, but Rebekah loved Jacob.
When the boys grew up, Esau became a skillful hunter, a man of the field; but Jacob was a civilized man, living in tents.
As the boys grew up, Esau became a skillful hunter. He was an outdoorsman, but Jacob had a quiet temperament, preferring to stay at home.
When the boys grew up, Esau became a skillful hunter, a man of the field, but Jacob was a peaceful man, living in tents.
And the boys grew up; Esau became a skillful hunter, a man of the field, but Jacob was a peaceful man, living in tents.
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
a cunning: Genesis 10:9, Genesis 21:20, Genesis 27:3-5, Genesis 27:40
a plain man: Genesis 6:9, Genesis 28:10, Genesis 28:11, Genesis 31:39-41, Genesis 46:34, Job 1:1, Job 1:8, Job 2:3, Psalms 37:37
dwelling: Hebrews 11:9
Reciprocal: Genesis 4:20 - dwell Genesis 13:5 - tents Genesis 25:23 - two manner Genesis 27:12 - a deceiver Genesis 34:13 - deceitfully Jeremiah 35:6 - Ye shall Jeremiah 35:7 - all Hosea 12:9 - yet
Cross-References
This is the genealogy of Noah. Noah was a just man, perfect in his generations. Noah walked with God.
He was a mighty hunter before the LORD; therefore it is said, "Like Nimrod the mighty hunter before the LORD."
So God was with the lad; and he grew and dwelt in the wilderness, and became an archer.
Jokshan begot Sheba and Dedan. And the sons of Dedan were Asshurim, Letushim, and Leummim.
And Abraham gave all that he had to Isaac.
the field which Abraham purchased from the sons of Heth. There Abraham was buried, and Sarah his wife.
And it came to pass, after the death of Abraham, that God blessed his son Isaac. And Isaac dwelt at Beer Lahai Roi.
By your sword you shall live, And you shall serve your brother; And it shall come to pass, when you become restless, That you shall break his yoke from your neck."
that you shall say, "Your servants' occupation has been with livestock from our youth even till now, both we and also our fathers,' that you may dwell in the land of Goshen; for every shepherd is an abomination to the Egyptians."
There was a man in the land of Uz, whose name was Job; and that man was blameless and upright, and one who feared God and shunned evil.
Gill's Notes on the Bible
And the boys grew,.... In stature, became strong and fit for business, and betook themselves to different employments:
and Esau was a cunning hunter, a man of the field: whose business lay in tilling and sowing it, which his father Isaac followed sometimes; or rather he chose to range about the field and hunt after beasts and birds, in which he was very expert, and contrived traps and snares to catch them in; and this course of life was most agreeable to his temper and disposition, being active, fierce, and cruel; according to the Targum of Jonathan, he was also a hunter and slayer of men, Nimrod and Henoch his son:
and Jacob was a plain man; an honest plain hearted man, whose heart and tongue went together; a quiet man, that gave no disturbance to others; a godly man, sincere, upright, and perfect, that had the truth of grace and holiness in him, as well as the perfect righteousness of his Redeemer on him:
dwelling in tents; keeping at home and attending the business of the family, as we afterwards find him boiling pottage, Genesis 25:29; or rather this denotes his pastoral life, being a shepherd, he dwelt in tents, which could be removed from place to place for the convenience of pasturage: Jarchi's note is,
"in the tent of Shem and in the tent of Eber;''
agreeably to the Targum of Jonathan,
"a minister in the school of Shem, seeking doctrine from the Lord;''
a student there, where he resided awhile, in order to be instructed in the doctrines of truth and righteousness.
Barnes' Notes on the Bible
- LIII. Birth of Esau and Jacob
20. פדן padān, Paddan, “plowed field;” related: “cut, plow.”
25. עשׂי ‛êśâv, ‘Esaw, “hairy, or made.”
26. יעקב ya‛ăqôb, Ja’aqob, “he shall take the heel.”
27. תם tām, “perfect, peaceful, plain.” The epithet refers to disposition, and contrasts the comparatively civilized character of Jacob with the rude temper of Esau.
30. אדים 'ědôm, Edom, “red.”
The ninth document here begins with the usual phrase, and continues to the end of the thirty-fifth chapter. It contains the history of the second of the three patriarchs, or rather, indeed, as the opening phrase intimates, of the generations of Isaac; that is, of his son Jacob. Isaac himself makes little figure in the sacred history. Born when his mother was ninety, and his father a hundred years of age, he is of a sedate, contemplative, and yielding disposition. Consenting to be laid on the altar as a sacrifice to God, he had the stamp of submission early and deeply impressed on his soul. His life corresponds with these antecedents. Hence, in the spiritual aspect of his character he was the man of patience, of acquiescence, of susceptibility, of obedience. His qualities were those of the son, as Abraham’s were those of the father. He carried out, but did not initiate; he followed, but did not lead; he continued, but did not commence. Accordingly, the docile and patient side of the saintly character is now to be presented to our view.
Genesis 25:19-26
The birth of Esau and Jacob. “The son of forty years.” Hence, we learn that Isaac was married the third year after his mother’s death, when Abraham was in his hundred and fortieth year. “Bethuel the Aramaean.” As Bethuel was a descendant of Arpakshad, not of Aram, he is here designated, not by his descent, but by his adopted country Aram. By descent he was a Kasdi or Kaldee. Sarah was barren for at least thirty years; Rebekah for nineteen years. This drew forth the prayer of Isaac in regard to his wife. The heir of promise was to be a child of prayer, and accordingly when the prayer ascended the fruit of the womb was given. Rebekah had unwonted sensations connected with her pregnancy. She said to herself, “If it be so,” if I have conceived seed, “why am I thus,” why this strange struggle within me? In the artlessness of her faith she goes to the Lord for an explanation. We are not informed in what way she consulted God, or how he replied. The expression, “she went to inquire of the Lord,” implies that there was some place of worship and communion with God by prayer. We are not to suppose that she went to Abraham, or any other prophet, if such were then at hand, when we have no intimation of this in the text. Her communication with the Lord seems to have been direct. This passage conveys to us the intimation that there was now a fixed mode and perhaps place of inquiring at the Lord. The Lord answers the mother of the promised seed. Two children are in her womb, the parents of two nations, differing in their dispositions and destinies. The one is to be stronger than the other. The order of nature is to be reversed in them; for the older will serve the younger. Their struggles in the womb are a prelude to their future history.
Genesis 25:24-26
The twins are born in due time. The difference is manifest in the outward appearance. The first is red and hairy. These qualities indicate a passionate and precocious nature. He is called “Esau the hairy,” or “the made up,” the prematurely developed. His brother is like other children. An act takes place in the very birth foreshadowing their future history. The second has a hold of his brother’s heel, as if he would trip him up from his very birth. Hence, he is called “Jacob the wrestler,” who takes hold by the heel.
Genesis 25:27-34
The brothers prove to be different in disposition and habit. The rough fiery Esau takes to the field, and becomes skilled in all modes of catching game. Jacob is of a homely, peaceful, orderly turn, dwelling in tents and gathering round him the means and appliances of a quiet social life. The children please their parents according as they supply what is lacking in themselves. Isaac, himself so sedate, loves the wild, wandering hunter, because he supplies him with pleasures which his own quiet habits do not reach. Rebekah becomes attached to the gentle, industrious shepherd, who satisfies those social and spiritual tendencies in which she is more dependent than Isaac. Esau is destructive of game; Jacob is constructive of cattle.
Genesis 25:29-34
A characteristic incident in their early life is attended with very important consequences. “Jacob sod pottage.” He has become a sage in the practical comforts of life. Esau leaves the field for the tent, exhausted with fatigue. The sight and smell of Jacob’s savory dish of lentile soup are very tempting to a hungry man. “Let me feed now on that red, red broth.” He does not know how to name it. The lentile is common in the country, and forms a cheap and palatable dish of a reddish brown color, with which bread seems to have been eaten. The two brothers were not congenial. They would therefore act each independently of the other, and provide each for himself. Esau was no doubt occasionally rude and hasty. Hence, a selfish habit would grow up and gather strength. He was probably accustomed to supply himself with such fare as suited his palate, and might have done so on this occasion without any delay. But the free flavor and high color of the mess, which Jacob was preparing for himself, takes his fancy, and nothing will do but the red red. Jacob obviously regarded this as a rude and selfish intrusion on his privacy and property, in keeping with similar encounters that may have taken place between the brothers.
It is here added, “therefore was his name called Edom,” that is, “Red.” The origin of surnames, or second names for the same person or place, is a matter of some moment in the fair interpretation of an ancient document. It is sometimes hastily assumed that the same name can only owe its application to one occasion; and hence a record of a second occasion on which it was applied is regarded as a discrepancy. But the error lies in the interpreter, not in the author. The propriety of a particular name may be marked by two or more totally different circumstances, and its application renewed on each of these occasions. Even an imaginary cause may be assigned for a name, and may serve to originate or renew its application. The two brothers now before us afford very striking illustrations of the general principle. It is pretty certain that Esau would receive the secondary name of Edom, which ultimately became primary in point of use, from the red complexion of skin, even from his birth. But the exclamation “that red red,” uttered on the occasion of a very important crisis in his history, renewed the name, and perhaps tended to make it take the place of Esau in the history of his race. Jacob, too, the holder of the heel, received this name from a circumstance occurring at his birth. But the buying of the birthright and the gaining of the blessing, were two occasions in his subsequent life on which he merited the title of the supplanter or the holder by the heel Genesis 27:36. These instances prepare us to expect other examples of the same name being applied to the same object, for different reasons on different occasions.
“Sell me this day thy birthright.” This brings to light a new cause of variance between the brothers. Jacob was no doubt aware of the prediction communicated to his mother, that the older should serve the younger. A quiet man like him would not otherwise have thought of reversing the order of nature and custom. In after times the right of primogeniture consisted in a double portion of the father’s goods Deuteronomy 21:17, and a certain rank as the patriarch and priest of the house on the death of the father. But in the case of Isaac there was the far higher dignity of chief of the chosen family and heir of the promised blessing, with all the immediate and ultimate temporal and eternal benefits therein included. Knowing all this, Jacob is willing to purchase the birthright, as the most peaceful way of bringing about that supremacy which was destined for him. He is therefore cautious and prudent, even conciliating in his proposal.
He availed himself of a weak moment to accomplish by consent what was to come. Yet he lays no necessity on Esau, but leaves him to his own free choice. We must therefore beware of blaming him for endeavoring to win his brother’s concurrence in a thing that was already settled in the purpose of God. His chief error lay in attempting to anticipate the arrangements of Providence. Esau is strangely ready to dispose of his birthright for a trivial present gratification. He might have obtained other means of recruiting nature equally suitable, but he will sacrifice anything for the desire of the moment. Any higher import of the right he was prepared to sell so cheap seems to have escaped his view, if it had ever occurred to his mind. Jacob, however, is deeply in earnest. He will bring this matter within the range of heavenly influence. He will have God solemnly invoked as a witness of the transfer. Even this does not startle Esau. There is not a word about the price. It is plain that Esau’s thoughts were altogether on “the morsel of meat.” He swears unto Jacob. He then ate and drank, and rose up and went his way, as the sacred writer graphically describes his reckless course. Most truly did he despise his birthright. His mind did not rise to higher or further things. Such was the boyhood of these wondrous twins.
Clarke's Notes on the Bible
Verse Genesis 25:27. A man of the field — איש שדה ish sadeh, one who supported himself and family by hunting and by agriculture.
Jacob was a plain man — איש תם ish tam, a perfect or upright man; dwelling in tents - subsisting by breeding and tending cattle, which was considered in those early times the most perfect employment; and in this sense the word תם tam, should be here understood, as in its moral meaning it certainly could not be applied to Jacob till after his name was changed, after which time only his character stands fair and unblemished. See Genesis 32:26-30.
