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Selected Verse: Genesis 25:19 - Strong Concordance

Verse	Translation	Text
Ge 25:19	Strong Concordance	And these are the generations [08435] of Isaac [03327], Abraham's [085] son [01121]: Abraham [085] begat [03205] Isaac [03327]:
	King James	And these are the generations of Isaac, Abraham's son: Abraham begat Isaac:

Summary Of Commentaries Associated With The Selected Verse

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A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
HISTORY OF ISAAC. (Gen 25:19-34) these are the generations--account of the leading events in his life.

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]

HISTORY OF ISAAC. (Gen 25:19-34)

these are the generations--account of the leading events in his life.

Notes on the Bible, by Albert Barnes, [1834]
- 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. Gen 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. Gen 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. Gen 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. Gen 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 Gen 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 Deu 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.

Notes on the Bible, by Albert Barnes, [1834]

- 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.

Gen 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.

Gen 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.

Gen 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.

Gen 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 Gen 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 Deu 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.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]
According to the plan of Genesis, the history (tholedoth) of Isaac commences with the birth of his sons. But to give it the character of completeness in itself, Isaac's birth and marriage are mentioned again in Gen 25:19, Gen 25:20, as well as his age at the time of his marriage. The name given to the country of Rebekah (Gen 25:20) and the abode of Laban in Gen 28:2, Gen 28:6-7; Gen 31:18; Gen 33:18; Gen 35:9, Gen 35:26; Gen 46:15, viz., Padan-Aram, or more concisely Padan (Gen 48:7), "the flat, or flat land of Aram," for which Hosea uses "the field of Aram" (Hos 12:12), is not a peculiar expression employed by the Elohist, or in the so-called foundation-work, for Aram Naharaim, Mesopotamia (Gen 24:10), but a more exact description of one particular district of Mesopotamia, viz., of the large plain, surrounded by mountains, in which the town of Haran was situated. The name was apparently transferred to the town itself afterwards. The history of Isaac consists of two stages: (1) the period of his active life, from his marriage and the birth of his sons till the departure of Jacob for Mesopotamia (Gen 25:20-28:9); and (2) the time of his suffering endurance in the growing infirmity of age, when the events of Jacob's life form the leading feature of the still further expanded history of salvation (Gen 28:10-35:29). This suffering condition, which lasted more than 40 years, reflected in a certain way the historical position which Isaac held in the patriarchal triad, as a passive rather than active link between Abraham and Jacob; and even in the active period of his life many of the events of Abraham's history were repeated in a modified form. The name Jehovah prevails in the historical development of the tholedoth of Isaac, in the same manner as in that of Terah; although, on closer examination of the two, we find, first, that in this portion of Genesis the references to God are less frequent than in the earlier one; and secondly, that instead of the name Jehovah occurring more frequently than Elohim, the name Elohim predominates in this second stage of the history. The first difference arises from the fact, that the historical matter furnishes less occasion for the introduction of the name of God, just because the revelations of God are more rare, since the appearances of Jehovah to Isaac and Jacob together are not so numerous as those to Abraham alone. The second may be explained partly from the fact, that Isaac and Jacob did not perpetually stand in such close and living faith in Jehovah as Abraham, and partly also from the fact, that the previous revelations of God gave rise to other titles for the covenant God, such as "God of Abraham," "God of my father," etc., which could be used in the place of the name Jehovah (cf. Gen 26:24; Gen 31:5, Gen 31:42; Gen 35:1, Gen 35:3, and the remarks on Gen 35:9).

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]

According to the plan of Genesis, the history (tholedoth) of Isaac commences with the birth of his sons. But to give it the character of completeness in itself, Isaac's birth and marriage are mentioned again in Gen 25:19, Gen 25:20, as well as his age at the time of his marriage. The name given to the country of Rebekah (Gen 25:20) and the abode of Laban in Gen 28:2, Gen 28:6-7; Gen 31:18; Gen 33:18; Gen 35:9, Gen 35:26; Gen 46:15, viz., Padan-Aram, or more concisely Padan (Gen 48:7), "the flat, or flat land of Aram," for which Hosea uses "the field of Aram" (Hos 12:12), is not a peculiar expression employed by the Elohist, or in the so-called foundation-work, for Aram Naharaim, Mesopotamia (Gen 24:10), but a more exact description of one particular district of Mesopotamia, viz., of the large plain, surrounded by mountains, in which the town of Haran was situated. The name was apparently transferred to the town itself afterwards. The history of Isaac consists of two stages: (1) the period of his active life, from his marriage and the birth of his sons till the departure of Jacob for Mesopotamia (Gen 25:20-28:9); and (2) the time of his suffering endurance in the growing infirmity of age, when the events of Jacob's life form the leading feature of the still further expanded history of salvation (Gen 28:10-35:29). This suffering condition, which lasted more than 40 years, reflected in a certain way the historical position which Isaac held in the patriarchal triad, as a passive rather than active link between Abraham and Jacob; and even in the active period of his life many of the events of Abraham's history were repeated in a modified form.

The name Jehovah prevails in the historical development of the tholedoth of Isaac, in the same manner as in that of Terah; although, on closer examination of the two, we find, first, that in this portion of Genesis the references to God are less frequent than in the earlier one; and secondly, that instead of the name Jehovah occurring more frequently than Elohim, the name Elohim predominates in this second stage of the history. The first difference arises from the fact, that the historical matter furnishes less occasion for the introduction of the name of God, just because the revelations of God are more rare, since the appearances of Jehovah to Isaac and Jacob together are not so numerous as those to Abraham alone. The second may be explained partly from the fact, that Isaac and Jacob did not perpetually stand in such close and living faith in Jehovah as Abraham, and partly also from the fact, that the previous revelations of God gave rise to other titles for the covenant God, such as "God of Abraham," "God of my father," etc., which could be used in the place of the name Jehovah (cf. Gen 26:24; Gen 31:5, Gen 31:42; Gen 35:1, Gen 35:3, and the remarks on Gen 35:9).

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
These are the generations of Isaac - This is the history of Isaac and his family. Here the sixth section of the law begins, called תולדת יעחק toledoth yitschak; as the fifth, called חיי שרה chaiye Sarah, which begins with Genesis 23, ends at the preceding verse.

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¹⁹ And these are the generations [08435] of Isaac [03327], Abraham's [085] son [01121]: Abraham [085] begat [03205] Isaac [03327]:
²⁰ And Isaac [03327] was forty [0705] years [08141] old [01121] when he took [03947] Rebekah [07259] to wife [0802], the daughter [01323] of Bethuel [01328] the Syrian [0761] of Padanaram [06307], the sister [0269] to Laban [03837] the Syrian [0761].
²¹ And Isaac [03327] intreated [06279] the LORD [03068] for [05227] his wife [0802], because she was barren [06135]: and the LORD [03068] was intreated [06279] of him, and Rebekah [07259] his wife [0802] conceived [02029].
²² And the children [01121] struggled together [07533] within her [07130]; and she said [0559], If it be so, why am I thus [02088]? And she went [03212] to enquire [01875] of the LORD [03068].
²³ And the LORD [03068] said [0559] unto her, Two [08147] nations [01471] are in thy womb [0990], and two manner [08147] of people [03816] shall be separated [06504] from thy bowels [04578]; and the one people [03816] shall be stronger [0553] than the other people [03816]; and the elder [07227] shall serve [05647] the younger [06810].
²⁴ And when her days [03117] to be delivered [03205] were fulfilled [04390], behold, there were twins [08380] in her womb [0990].
²⁵ And the first [07223] came out [03318] red [0132], all over like an hairy [08181] garment [0155]; and they called [07121] his name [08034] Esau [06215].
²⁶ And after [0310] that came [03318] his brother [0251] out [03318], and his hand [03027] took hold [0270] on Esau's [06215] heel [06119]; and his name [08034] was called [07121] Jacob [03290]: and Isaac [03327] was threescore [08346] years [08141] old [01121] when she bare [03205] them.
²⁷ And the boys [05288] grew [01431]: and Esau [06215] was a cunning [03045] hunter [06718], a man [0376] of the field [07704]; and Jacob [03290] was a plain [08535] man [0376], dwelling [03427] in tents [0168].
²⁸ And Isaac [03327] loved [0157] Esau [06215], because he did eat [06310] of his venison [06718]: but Rebekah [07259] loved [0157] Jacob [03290].
²⁹ And Jacob [03290] sod [02102] pottage [05138]: and Esau [06215] came [0935] from the field [07704], and he was faint [05889]:
³⁰ And Esau [06215] said [0559] to Jacob [03290], Feed [03938] me, I pray thee, with [04480] that same [0122] red [0122] pottage; for I am faint [05889]: therefore was his name [08034] called [07121] Edom [0123].
³¹ And Jacob [03290] said [0559], Sell [04376] me this day [03117] thy birthright [01062].
³² And Esau [06215] said [0559], Behold, I am at the point [01980] to die [04191]: and what profit shall this birthright [01062] do to me?
³³ And Jacob [03290] said [0559], Swear [07650] to me this day [03117]; and he sware [07650] unto him: and he sold [04376] his birthright [01062] unto Jacob [03290].
³⁴ Then Jacob [03290] gave [05414] Esau [06215] bread [03899] and pottage [05138] of lentiles [05742]; and he did eat [0398] and drink [08354], and rose up [06965], and went his way [03212]: thus Esau [06215] despised [0959] his birthright [01062].

¹⁷ But he shall acknowledge [05234] the son [01121] of the hated [08130] for the firstborn [01060], by giving [05414] him a double [08147] portion [06310] of all that he hath [04672]: for he is the beginning [07225] of his strength [0202]; the right [04941] of the firstborn [01062] is his.

³⁶ And he said [0559], Is not he rightly [03588] named [07121] [08034] Jacob [03290]? for he hath supplanted me [06117] these [02088] two times [06471]: he took away [03947] my birthright [01062]; and, behold, now he hath taken away [03947] my blessing [01293]. And he said [0559], Hast thou not reserved [0680] a blessing [01293] for me?

²⁹ And Jacob [03290] sod [02102] pottage [05138]: and Esau [06215] came [0935] from the field [07704], and he was faint [05889]:
³⁰ And Esau [06215] said [0559] to Jacob [03290], Feed [03938] me, I pray thee, with [04480] that same [0122] red [0122] pottage; for I am faint [05889]: therefore was his name [08034] called [07121] Edom [0123].
³¹ And Jacob [03290] said [0559], Sell [04376] me this day [03117] thy birthright [01062].
³² And Esau [06215] said [0559], Behold, I am at the point [01980] to die [04191]: and what profit shall this birthright [01062] do to me?
³³ And Jacob [03290] said [0559], Swear [07650] to me this day [03117]; and he sware [07650] unto him: and he sold [04376] his birthright [01062] unto Jacob [03290].
³⁴ Then Jacob [03290] gave [05414] Esau [06215] bread [03899] and pottage [05138] of lentiles [05742]; and he did eat [0398] and drink [08354], and rose up [06965], and went his way [03212]: thus Esau [06215] despised [0959] his birthright [01062].

²⁷ And the boys [05288] grew [01431]: and Esau [06215] was a cunning [03045] hunter [06718], a man [0376] of the field [07704]; and Jacob [03290] was a plain [08535] man [0376], dwelling [03427] in tents [0168].
²⁸ And Isaac [03327] loved [0157] Esau [06215], because he did eat [06310] of his venison [06718]: but Rebekah [07259] loved [0157] Jacob [03290].
²⁹ And Jacob [03290] sod [02102] pottage [05138]: and Esau [06215] came [0935] from the field [07704], and he was faint [05889]:
³⁰ And Esau [06215] said [0559] to Jacob [03290], Feed [03938] me, I pray thee, with [04480] that same [0122] red [0122] pottage; for I am faint [05889]: therefore was his name [08034] called [07121] Edom [0123].
³¹ And Jacob [03290] said [0559], Sell [04376] me this day [03117] thy birthright [01062].
³² And Esau [06215] said [0559], Behold, I am at the point [01980] to die [04191]: and what profit shall this birthright [01062] do to me?
³³ And Jacob [03290] said [0559], Swear [07650] to me this day [03117]; and he sware [07650] unto him: and he sold [04376] his birthright [01062] unto Jacob [03290].
³⁴ Then Jacob [03290] gave [05414] Esau [06215] bread [03899] and pottage [05138] of lentiles [05742]; and he did eat [0398] and drink [08354], and rose up [06965], and went his way [03212]: thus Esau [06215] despised [0959] his birthright [01062].

²⁴ And when her days [03117] to be delivered [03205] were fulfilled [04390], behold, there were twins [08380] in her womb [0990].
²⁵ And the first [07223] came out [03318] red [0132], all over like an hairy [08181] garment [0155]; and they called [07121] his name [08034] Esau [06215].
²⁶ And after [0310] that came [03318] his brother [0251] out [03318], and his hand [03027] took hold [0270] on Esau's [06215] heel [06119]; and his name [08034] was called [07121] Jacob [03290]: and Isaac [03327] was threescore [08346] years [08141] old [01121] when she bare [03205] them.

⁹ And God [0430] appeared [07200] unto Jacob [03290] again, when he came [0935] out of Padanaram [06307], and blessed [01288] him.

³ And let us arise [06965], and go up [05927] to Bethel [01008]; and I will make [06213] there an altar [04196] unto God [0410], who answered [06030] me in the day [03117] of my distress [06869], and was with me in the way [01870] which I went [01980].

¹ And God [0430] said [0559] unto Jacob [03290], Arise [06965], go up [05927] to Bethel [01008], and dwell [03427] there: and make [06213] there an altar [04196] unto God [0410], that appeared [07200] unto thee when thou fleddest [01272] from the face [06440] of Esau [06215] thy brother [0251].

⁴² Except [03884] the God [0430] of my father [01], the God [0430] of Abraham [085], and the fear [06343] of Isaac [03327], had been with me, surely thou hadst sent me away [07971] now empty [07387]. God [0430] hath seen [07200] mine affliction [06040] and the labour [03018] of my hands [03709], and rebuked [03198] thee yesternight [0570].

⁵ And said [0559] unto them, I see [07200] your father's [01] countenance [06440], that it is not toward me as [08543] before [08032]; but the God [0430] of my father [01] hath been [01961] with me.

²⁴ And the LORD [03068] appeared [07200] unto him the same night [03915], and said [0559], I am the God [0430] of Abraham [085] thy father [01]: fear [03372] not, for I am with [0854] thee, and will bless [01288] thee, and multiply [07235] thy seed [02233] for my servant [05650] Abraham's [085] sake.

¹⁰ And the servant [05650] took [03947] ten [06235] camels [01581] of the camels [01581] of his master [0113], and departed [03212]; for all the goods [02898] of his master [0113] were in his hand [03027]: and he arose [06965], and went [03212] to Mesopotamia [0763], unto the city [05892] of Nahor [05152].

¹² And Jacob [03290] fled [01272] into the country [07704] of Syria [0758], and Israel [03478] served [05647] for a wife [0802], and for a wife [0802] he kept [08104] sheep.

⁷ And as for me, when I came [0935] from Padan [06307], Rachel [07354] died [04191] by me in the land [0776] of Canaan [03667] in the way [01870], when [05750] yet there was but a little [03530] way [0776] to come [0935] unto Ephrath [0672]: and I buried her [06912] there in the way [01870] of Ephrath [0672]; the same is Bethlehem [01035].

¹⁵ These be the sons [01121] of Leah [03812], which she bare [03205] unto Jacob [03290] in Padanaram [06307], with his daughter [01323] Dinah [01783]: all the souls [05315] of his sons [01121] and his daughters [01323] were thirty [07970] and three [07969].

²⁶ And the sons [01121] of Zilpah [02153], Leah's [03812] handmaid [08198]; Gad [01410], and Asher [0836]: these are the sons [01121] of Jacob [03290], which were born [03205] to him in Padanaram [06307].

⁹ And God [0430] appeared [07200] unto Jacob [03290] again, when he came [0935] out of Padanaram [06307], and blessed [01288] him.

¹⁸ And Jacob [03290] came [0935] to Shalem [08004], a city [05892] of Shechem [07927], which is in the land [0776] of Canaan [03667], when he came [0935] from Padanaram [06307]; and pitched his tent [02583] before [06440] the city [05892].

¹⁸ And he carried away [05090] all his cattle [04735], and all his goods [07399] which he had gotten [07408], the cattle [04735] of his getting [07075], which he had gotten [07408] in Padanaram [06307], for to go [0935] to Isaac [03327] his father [01] in the land [0776] of Canaan [03667].

⁶ When Esau [06215] saw [07200] that Isaac [03327] had blessed [01288] Jacob [03290], and sent him away [07971] to Padanaram [06307], to take [03947] him a wife [0802] from thence; and that as he blessed [01288] him he gave him a charge [06680], saying [0559], Thou shalt not take [03947] a wife [0802] of the daughters [01323] of Canaan [03667];
⁷ And that Jacob [03290] obeyed [08085] his father [01] and his mother [0517], and was gone [03212] to Padanaram [06307];

² Arise [06965], go [03212] to Padanaram [06307], to the house [01004] of Bethuel [01328] thy mother's [0517] father [01]; and take [03947] thee a wife [0802] from thence of the daughters [01323] of Laban [03837] thy mother's [0517] brother [0251].

²⁰ And Isaac [03327] was forty [0705] years [08141] old [01121] when he took [03947] Rebekah [07259] to wife [0802], the daughter [01323] of Bethuel [01328] the Syrian [0761] of Padanaram [06307], the sister [0269] to Laban [03837] the Syrian [0761].

¹⁹ And these are the generations [08435] of Isaac [03327], Abraham's [085] son [01121]: Abraham [085] begat [03205] Isaac [03327]: