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New Revised Standard
Genesis 25:34
Bible Study Resources
Concordances:
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- CondensedParallel Translations
Ya`akov gave Esav bread and stew of lentils. He ate and drank, rose up, and went his way. So Esav despised his birthright.
Then Jacob gave Esau bread and pottage of lentiles; and he did eat and drink, and rose up, and went his way: thus Esau despised his birthright.
Then Jacob gave Esau bread, and thick lentil stew, and he ate and drank. Then he got up and went away. So Esau despised his birthright.
Then Jacob gave Esau bread and vegetable soup, and he ate and drank, and then left. So Esau showed how little he cared about his rights as the firstborn son.
Then Jacob gave Esau some bread and lentil stew; Esau ate and drank, then got up and went out. So Esau despised his birthright.
Then Jacob gave Esau bread and lentil stew; and he ate and drank, and got up and went on his way. In this way Esau scorned his birthright.
Then Jacob gave Esau bread and lentil stew; and he ate and drank, and got up and went on his way. So Esau despised his birthright.
Then Iaakob gaue Esau bread and pottage of lentiles: and he did eate and drinke, and rose vp, and went his way: So Esau contemned his birthright.
So Jacob gave Esau bread and lentil stew; and he ate and drank and rose and went away. Thus Esau despised his birthright.
Jacob then gave Esau some bread and some of the bean stew, and when Esau had finished eating and drinking, he just got up and left, showing how little he thought of his rights as the first-born.
Then Ya‘akov gave him bread and lentil stew; he ate and drank, got up and went on his way. Thus ‘Esav showed how little he valued his birthright.
And Jacob gave Esau bread and the dish of lentils; and he ate and drank, and rose up and went away. Thus Esau despised the birthright.
Then Jacob gave Esau bread and lentil soup. Esau ate the food, had something to drink, and then left. So Esau showed that he did not care about his rights as the firstborn son.
Then Jacob gave Esau bread and lentil stew, and he ate and drank and rose and went his way. Thus Esau despised his birthright.
Then Jacob gave Esau bread and pottage; and he ate, and drank, and rose up and went his way; thus Esau despised his birthright.
Then Jacob gave him some bread and some of the soup. He ate and drank and then got up and left. That was all Esau cared about his rights as the first-born son.
Then Jacob gave bread and lentil stew to Esau; he ate, drank, got up, and went away. So Esau despised his birthright.
And Jacob gave bread and soup of lentils to Esau. And he ate and drank, and rose up and left. And Esau despised the birthright.
Then Iacob gaue him bred and that meace of ryse. And he ate and dronke, and stode vp, and wente his waye. And so Esau regarded not his byrthright.
And Jacob gave Esau bread and pottage of lentils; and he did eat and drink, and rose up, and went his way: so Esau despised his birthright.
Then Jacob gave him bread and soup; and he took food and drink and went away, caring little for his birthright.
Then Iacob gaue Esau bread and pottage of ryse, and he dyd eate and drinke, and rose vp, and went his way: and Esau little regarded his byrthright.
And Jacob gave Esau bread and pottage of lentils; and he did eat and drink, and rose up, and went his way. So Esau despised his birthright.
Then Iacob gaue Esau bread and pottage of lentiles; and he did eate and drinke, and rose up, and went his way: thus Esau despised his birthright.
And Jacob gave bread to Esau, and pottage of lentiles; and he ate and drank, and he arose and departed; so Esau slighted his birthright.
And Jacob gave Esau bread and pottage of lentils; and he did eat and drink, and rose up, and went his way: so Esau despised his birthright.
Then Jacob gave some bread and lentil stew to Esau; he ate and drank, and then got up and went away. Thus Esau despised his birthright.
And so whanne he hadde take breed and potage, Esau eet and drank, and yede forth, and chargide litil that he hadde seld the riyt of the firste gendrid child.
and Jacob hath given to Esau bread and pottage of lentiles, and he eateth, and drinketh, and riseth, and goeth; and Esau despiseth the birthright.
Then Jacob gave Esau bread and pottage of lentiles; and he ate and drank, and rose and went his way: thus Esau despised [his] birth-right.
Jacob gave Esau bread and stew of lentils. He ate and drank, rose up, and went his way. So Esau despised his birthright.
And Jacob gave Esau bread and stew of lentils; then he ate and drank, arose, and went his way. Thus Esau despised his birthright.
Then Jacob gave Esau some bread and lentil stew. Esau ate the meal, then got up and left. He showed contempt for his rights as the firstborn.
Then Jacob gave Esau bread and vegetables, and Esau ate and drank. Then Esau stood up and went on his way. So Esau hated his birth-right.
And Jacob, having given to Esau bread and a dish of lentils, he did eat and drink and rose up, and went his way, - thus Esau despised his birthright!
And so taking bread and the pottage of lentils, he ate, and drank, and went on his way; making little account of having sold his first birthright.
Then Jacob gave Esau bread and pottage of lentils, and he ate and drank, and rose and went his way. Thus Esau despised his birthright.
And Jacob gave Esau bread and pottage of lentils. And he ate and drank, and rose up, and went his way. So Esau despised his birthright.
Then Jacob gave Esau bread and lentil stew; and he ate and drank, and rose and went on his way. Thus Esau despised his birthright.
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
eat: Ecclesiastes 8:15, Isaiah 22:13, 1 Corinthians 15:32
thus Esau: Psalms 106:24, Zechariah 11:13, Matthew 22:5, Matthew 26:15, Luke 14:18-20, Acts 13:41, Philippians 3:18, Philippians 3:19, Hebrews 12:16, Hebrews 12:17
Reciprocal: Genesis 25:30 - with that same red pottage Genesis 27:36 - he took Numbers 14:31 - the land Deuteronomy 21:17 - by giving
Cross-References
These are the sons of Ishmael and these are their names, by their villages and by their encampments, twelve princes according to their tribes.
(This is the length of the life of Ishmael, one hundred thirty-seven years; he breathed his last and died, and was gathered to his people.)
They settled from Havilah to Shur, which is opposite Egypt in the direction of Assyria; he settled down alongside of all his people.
These are the descendants of Isaac, Abraham's son: Abraham was the father of Isaac,
and Isaac was forty years old when he married Rebekah, daughter of Bethuel the Aramean of Paddan-aram, sister of Laban the Aramean.
Then they despised the pleasant land, having no faith in his promise.
So I commend enjoyment, for there is nothing better for people under the sun than to eat, and drink, and enjoy themselves, for this will go with them in their toil through the days of life that God gives them under the sun.
but instead there was joy and festivity, killing oxen and slaughtering sheep, eating meat and drinking wine. "Let us eat and drink, for tomorrow we die."
Then the Lord said to me, "Throw it into the treasury"—this lordly price at which I was valued by them. So I took the thirty shekels of silver and threw them into the treasury in the house of the Lord .
But they made light of it and went away, one to his farm, another to his business,
Gill's Notes on the Bible
Then Jacob gave Esau bread and pottage of lentiles,.... This shows what the pottage was made of, of which see Genesis 25:30; and that Jacob gave to Esau more than he asked and bargained for, bread as well as pottage; but neither of them until the bargain was made and swore to, and be had got the birthright secured unto him; as cunning as Esau, and as simple and plain as Jacob were, the latter outwitted the former, and was too crafty for him:
and he did eat, and drink, and rose up, and went his way; following his former course of life, without any remorse of conscience, reflection of mind, or repentance for what he had done; for though he afterwards carefully sought the blessing with tears he had parted with, yet not until his father was upon his deathbed, Hebrews 12:17;
thus Esau despised [his] birthright; by setting it at so mean a price, and by not repenting of it when he had so done; having no regard especially to spiritual blessings, to the Messiah, and to the heavenly inheritance, eternal glory and happiness by Christ: the Jerusalem Targum adds,
"and he despised his part in the world to come, and denied the resurrection of the dead;''
and the Targum of Jonathan on Genesis 25:29 says, that
"on that day he committed five transgressions; he performed strange worship (or committed idolatry), he shed innocent blood, he lay with a virgin betrothed, he denied the life of the world to come (or a future state), and despised the birthright;''
which confirms the character the apostle gives of him, that he was a fornicator and a profane person, Hebrews 12:16.
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 25:34. Pottage of lentiles — Genesis 25:29.
Thus Esau despised his birthright. — On this account the apostle, Hebrews 12:16, calls Esau a profane person, because he had, by this act, alienated from himself and family those spiritual offices connected with the rights of primogeniture. While we condemn Esau for this bad action, (for he should rather have perished than have alienated this right,) and while we consider it as a proof that his mind was little affected with Divine or spiritual things, what shall we say of his most unnatural brother Jacob, who refused to let him have a morsel of food to preserve him from death, unless he gave him up his birthright? Surely he who bought it, in such circumstances, was as bad as he who sold it. Thus Jacob verified his right to the name of supplanter, a name which in its first imposition appears to have had no other object in view than the circumstance of his catching his brother by the heel; but all his subsequent conduct proved that it was truly descriptive of the qualities of his mind, as his whole life, till the time his name was changed, (and then he had a change of nature,) was a tissue of cunning and deception, the principles of which had been very early instilled into him by a mother whose regard for truth and righteousness appears to have been very superficial. See on Genesis 27:6-27
THE death of Abraham, recorded in this chapter, naturally calls to mind the virtues and excellences of this extraordinary man. His obedience to the call of God, and faith in his promises, stand supereminent. No wonders, signs, or miraculous displays of the great and terrible God, as Israel required in Egypt, were used or were necessary to cause Abraham to believe and obey. He left his own land, not knowing where he was going, or for what purpose God had called him to remove. Exposed to various hardships, in danger of losing his life, and of witnessing the violation of his wife, he still obeyed and went on; courageous, humane, and disinterested, he cheerfully risked his life for the welfare of others; and, contented with having rescued the captives and avenged the oppressed, he refused to accept even the spoils he had taken from the enemy whom his skill and valour had vanquished. At the same time he considers the excellency of the power to be of God, and acknowledges this by giving to him the tenth of those spoils of which he would reserve nothing for his private use. His obedience to God, in offering up his son Isaac, we have already seen and admired; together with the generosity of his temper, and that respectful decency of conduct towards superiors and inferiors for which he was so peculiarly remarkable; see on Genesis 23:3-7, Genesis 23:17. Without disputing with his Maker, or doubting in his heart, he credited every thing that God had spoken; hence he always walked in a plain way. The authority of God was always sufficient for Abraham; he did not weary himself to find reasons for any line of conduct which he knew God had prescribed; it was his duty to obey; the success and the event he left with God. His obedience was as prompt as it was complete. As soon as he hears the voice of God, he girds himself to his work! Not a moment is lost! How rare is such conduct! But should not we do likewise? The present moment and its duties are ours; every past moment was once present; every future will be present; and, while we are thinking on the subject, the present is past, for life is made up of the past and the present. Are our past moments the cause of deep regret and humiliation? Then let us use the present so as not to increase this lamentable cause of our distresses. In other words, let us now believe-love-obey. Regardless of all consequences, let us, like Abraham, follow the directions of God's word, and the openings of his providence, and leave all events to Him who doth all things well.
See to what a state of moral excellence the grace of God can exalt a character, when there is simple, implicit faith, and prompt obedience! Abraham walked before God, and Abraham was perfect. Perhaps no human being ever exhibited a fairer, fuller portrait of the perfect man than Abraham. The more I consider the character of this most amiable patriarch, the more I think the saying of Calmet justifiable: "In the life of Abraham," says he, "we find an epitome of the whole law of nature, of the written law, and of the Gospel of Christ. He has manifested in his own person those virtues, for which reason and philosophy could scarcely find out names, when striving to sketch the character of their sophist - wise or perfect man. St. Ambrose very properly observes that 'philosophy itself could not equal, in its descriptions and wishes, what was exemplified by this great man in the whole of his conduct.' Magnus plane vir, quem votis suis philosophia non potuit aequare; denique minus est quod illa finxit quam quod ille gessit. The LAW which God gave to Moses, and in which he has proposed the great duties of the law of nature, seems to be a copy of the life of Abraham. This patriarch, without being under the law, has performed the most essential duties it requires; and as to the GOSPEL, its grand object was that on which he had fixed his eye - that JESUS whose day he rejoiced to see; and as to its spirit and design, they were wondrously exemplified in that faith which was imputed to him for righteousness, receiving that grace which conformed his whole heart and life to the will of his Maker, and enabled him to persevere unto death. 'Abraham,' says the writer of Ecclesiasticus, 44:20, c., 'was a great father of many people: in glory was there none like unto him, who kept the law of the Most high, and was in covenant with him. He established the covenant in his flesh, and when he was tried he was found faithful.'" See Calmet.
As a son, as a husband, as a father, as a neighbour, as a sovereign, and above all as a man of God, he stands unrivalled so that under the most exalted and perfect of all dispensations, the Gospel of Jesus Christ, he is proposed and recommended as the model and pattern according to which the faith, obedience, and perseverance of the followers of the Messiah are to be formed. Reader, while you admire the man, do not forget the God that made him so great, so good, and so useful. Even Abraham had nothing but what he had received; from the free unmerited mercy of God proceeded all his excellences; but he was a worker together with God, and therefore did not receive the grace of God in vain. Go thou, believe, love, obey, and persevere in like manner.
