the Week of Christ the King / Proper 29 / Ordinary 34
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New King James Version
Genesis 25:28
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Isaac loved Esau because he ate of his game, but Rebekah loved Jacob.
Now Isaac loved Esau, because he ate of his venison. And Rebekah loved Jacob.
Isaac loved Esau because he hunted the wild animals that Isaac enjoyed eating. But Rebekah loved Jacob.
Isaac loved Esau because he had a taste for fresh game, but Rebekah loved Jacob.
And Isaac loved Esau, because he ate of [his] venison: but Rebekah loved Jacob.
Now Isaac loved Esau, because he ate his venison. Rebekah loved Jacob.
Now Isaac loved [and favored] Esau, because he enjoyed eating his game, but Rebekah loved [and favored] Jacob.
Isaac louyde Esau, for he eet of the huntyng of Esau; and Rebecca louyde Jacob.
and Isaac loveth Esau, for [his] hunting [is] in his mouth; and Rebekah is loving Jacob.
Because Isaac had a taste for wild game, he loved Esau; but Rebekah loved Jacob.
Esau would take the meat of wild animals to his father Isaac, and so Isaac loved him more, but Jacob was his mother's favorite son.
Yitz'chak favored ‘Esav, because he had a taste for game; Rivkah favored Ya‘akov.
Now Isaac loved Esau, because he did eat of his venison: and Rebekah loved Jacob.
Now Isaac's love was for Esau, because Esau's meat was greatly to his taste: but Rebekah had more love for Jacob.
Isahac loued Esau, because he dyd eate of his venison, but Rebecca loued Iacob.
And Isaac loved Esau, because venison was to his taste; and Rebecca loved Jacob.
Isaac loved Esau. He liked to eat the animals Esau killed. But Rebekah loved Jacob.
Now Isaac loved Esau, because he did eat of his venison; and Rebekah loved Jacob.
And Isaac loued Esau, because he did eate of his venison: but Rebekah loued Iacob.
And Isaac loved Esau, because he did eat of his venison: but Rebekah loved Jacob.
Isaac showed favor to Esau, because he liked to eat the meat of the animals Esau killed. But Rebekah showed favor to Jacob.
Isaac loved Esau, because he was fond of game; but Rebekah loved Jacob.
And, Isaac, loved, Esau, because of the game he put in his mouth, - but, Rebekah, was a lover of Jacob!.
And Izhak loued Esau, for venison was his meate, but Rebekah loued Iaakob.
And Isaac was fond of Esau, because he ate of Esaus game; but Rebekah was fond of Jacob.
Isaac preferred Esau, because he enjoyed eating the animals Esau killed, but Rebecca preferred Jacob.
Isaac loved Esau, because he ate of his hunting: and Rebecca loved Jacob.
Isaac loved Esau, because he ate of his game; but Rebekah loved Jacob.
And Isaac loved Esau, because his venison was his food, but Rebecca loved Jacob.
Now Isaac loved Esau, because he did eat of his venison: and Rebekah loved Jacob.
Isaac loved Esau because he had a taste for wild game, but Rebekah loved Jacob.
Now Yitzchak loved Esav, because he ate his venison. Rivka loved Ya`akov.
And Isaac loved Esau because he could eat of his game, but Rebekah loved Jacob.
And Isaac loved Esau, for game was in his mouth. And Rebekah loved Jacob.
And Isaac loued Esau, because he ate of his venison. But Rebecca loued Iacob.
Now Isaac loved Esau because he had a taste for game; but Rebekah loved Jacob.
Isaac loved Esau because he enjoyed eating the wild game Esau brought home, but Rebekah loved Jacob.
Now Isaac loved Esau, because he had a taste for game, but Rebekah loved Jacob.
Isaac loved Esau because he had an appetite for hunted game, but Rebekah loved Jacob.
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
he did eat of his venison: Heb. venison was in his mouth, Genesis 27:4, Genesis 27:19, Genesis 27:25, Genesis 27:31
Rebekah: Genesis 27:6
Reciprocal: Genesis 27:14 - mother Genesis 48:19 - I know it John 1:13 - nor of the will of the
Cross-References
But Abraham gave gifts to the sons of the concubines which Abraham had; and while he was still living he sent them eastward, away from Isaac his son, to the country of the east.
This is the sum of the years of Abraham's life which he lived: one hundred and seventy-five years.
And make me savory food, such as I love, and bring it to me that I may eat, that my soul may bless you before I die."
Go now to the flock and bring me from there two choice kids of the goats, and I will make savory food from them for your father, such as he loves.
Jacob said to his father, "I am Esau your firstborn; I have done just as you told me; please arise, sit and eat of my game, that your soul may bless me."
He said, "Bring it near to me, and I will eat of my son's game, so that my soul may bless you." So he brought it near to him, and he ate; and he brought him wine, and he drank.
He also had made savory food, and brought it to his father, and said to his father, "Let my father arise and eat of his son's game, that your soul may bless me."
Gill's Notes on the Bible
And Isaac loved Esau, because he did eat of [his] venison,.... Better than Jacob, not only because he was his firstborn, but because he brought him of the flesh of creatures, which he took in hunting, and being dressed, were savoury food to him: it is in the original, "because venison (or what he hunted) [was] in his mouth" h, into which he put it, and was very grateful to his taste:
but Rebekah loved Jacob; more than Esau, being more at home with her, and of a milder disposition; and more especially being a good man, a partaker of the grace of God, and to whom she knew by the oracle the blessing and promise belonged.
h כי ציד בפיו "quia venatio in ore ejus", Pagninus, Montanus.
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 25:28. Isaac loved Esau - but Rebekah loved Jacob. — This is an early proof of unwarrantable parental attachment to one child in preference to another. Isaac loved Esau, and Rebekah loved Jacob; and in consequence of this the interests of the family were divided, and the house set in opposition to itself. The fruits of this unreasonable and foolish attachment were afterwards seen in a long catalogue of both natural and moral evils among the descendants of both families.
