the Week of Christ the King / Proper 29 / Ordinary 34
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New King James Version
Genesis 25:29
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Once when Jacob was cooking stew, Esau came in from the field, and he was exhausted.
And Jacob boiled pottage. And Esau came in from the field, and he was faint.
One day Jacob was boiling a pot of vegetable soup. Esau came in from hunting in the fields, weak from hunger.
Now Jacob cooked some stew, and when Esau came in from the open fields, he was famished.
And Jacob boiled pottage: and Esau came from the field, and he [was] faint.
Jacob boiled stew. Esau came in from the field, and he was famished.
Jacob had cooked [reddish-brown lentil] stew [one day], when Esau came from the field and was famished;
Sotheli Jacob sethide potage; and whanne Esau cam weri fro the feld,
And Jacob boileth pottage, and Esau cometh in from the field, and he [is] weary;
One day, while Jacob was cooking some stew, Esau came in from the field and was famished.
One day, Jacob was cooking some stew, when Esau came home hungry
One day when Ya‘akov had cooked some stew, ‘Esav came in from the open country, exhausted,
And Jacob boiled pottage: and Esau came in from the field, and he was faint:
And one day Jacob was cooking some soup when Esau came in from the fields in great need of food;
Iacob sodde pottage, and Esau came from the fielde, and was fayntie:
And Jacob had cooked a dish; and Esau came from the field, and he was faint.
One day Esau came back from hunting. He was tired and weak from hunger. Jacob was boiling a pot of beans.
And Jacob sod pottage; and Esau came in from the field, and he was faint.
And Iacob sod pottage: and Esau came from the field, and hee was faint.
And Jacob sod pottage: and Esau came from the field, and he was faint:
As Jacob was getting food ready one day, Esau came in from the field and was very hungry.
Once when Jacob was cooking a stew, Esau came in from the field, and he was famished.
And Jacob had boiled pottage, - when Esau came in from the field, he, being famished.
Nowe Iaakob sod pottage, and Esau came from the fielde and was wearie.
And Jacob cooked pottage, and behold, his brother Esau came in from the field, and he was very hungry;
One day while Jacob was cooking some bean soup, Esau came in from hunting. He was hungry
And Jacob boiled pottage: to whom Esau, coming faint out of the field,
Once when Jacob was boiling pottage, Esau came in from the field, and he was famished.
And Jacob cooked pottage, and Esau came from the plain, fainting.
And Jacob sod pottage: and Esau came in from the field, and he was faint:
Once when Jacob was cooking a stew, Esau came in from the field exhausted.
Ya`akov boiled stew. Esav came in from the field, and he was famished.
Once Jacob cooked a thick stew, and Esau came in from the field, and he was exhausted.
And Jacob boiled soup. And Esau came from the field, and he was faint.
And Iacob dight a meace of meate. The came Esau from the felde, and was weery,
One day Jacob was cooking a stew. Esau came in from the field, starved. Esau said to Jacob, "Give me some of that red stew—I'm starved!" That's how he came to be called Edom (Red).
When Jacob had cooked a stew one day, Esau came in from the field and he was exhausted;
One day when Jacob was cooking some stew, Esau arrived home from the wilderness exhausted and hungry.
When Jacob had cooked stew, Esau came in from the field and he was famished;
And Jacob had cooked stew. And Esau came in from the field, and he was famished.
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
am 2199, bc 1805
and he: Judges 8:4, Judges 8:5, 1 Samuel 14:28, 1 Samuel 14:31, Proverbs 13:25, Isaiah 40:30, Isaiah 40:31
Reciprocal: Matthew 4:3 - command
Cross-References
And the sons of Midian were Ephah, Epher, Hanoch, Abidah, and Eldaah. All these were the children of Keturah.
And Abraham gave all that he had to Isaac.
And Esau said to Jacob, "Please feed me with that same red stew, for I am weary." Therefore his name was called Edom. [fn]
But Jacob said, "Sell me your birthright as of this day."
Then one of the people said, "Your father strictly charged the people with an oath, saying, "Cursed is the man who eats food this day."' And the people were faint.
Now they had driven back the Philistines that day from Michmash to Aijalon. So the people were very faint.
The righteous eats to the satisfying of his soul, But the stomach of the wicked shall be in want.
Gill's Notes on the Bible
And Jacob sod pottage,.... Or boiled broth; this he did at a certain time, for this was not his usual employment; the Targum of Jonathan says, it was on the day in which Abraham died; and whereas this pottage was made of lentiles, as appears from Genesis 25:34; this the Jewish writers i say was the food of mourners; and so this circumstance furnishes out a reason for Jacob's boiling pottage of lentiles at this time: and hence also they k gather, that Jacob and Esau were now fifteen years of age; for Abraham was an hundred years old when Isaac was born, and Isaac was sixty at the birth of his sons; and Abraham lived to be one hundred and seventy five, and therefore Esau and Jacob must be fifteen years old when he died:
and Esau came from the field, and be [was] faint: for want of food, and weary with hunting, and perhaps more so, having toiled and got nothing.
i Pirke Eliezer, c. 35. k Seder Olam Rabba, p. 3. Shalshalet Hakabala, fol. 5. 1.
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 25:29. Sod pottage — יזד נזיד yazed nazid, he boiled a boiling; and this we are informed, Genesis 25:34, was of עדשים adashim, what the Septuagint render φακον, and we, following them and the Vulgate lens, translate lentiles, a sort of pulse. Dr. Shaw casts some light on this passage, speaking of the inhabitants of Barbary. "Beans, lentiles, kidney beans, and garvancos," says he, "are the chiefest of their pulse kind; beans, when boiled and stewed with oil and garlic, are the principal food of persons of all distinctions; lentiles are dressed in the same manner with beans, dissolving easily into a mass, and making a pottage of a chocolate colour. This we find was the red pottage which Esau, from thence called Edom, exchanged for his birthright." Shaw's Travels, p. 140, 4to. edit.
