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Genesis 25:29 [study!]

American Standard Version (ASV 1901) [2]
— And Jacob boiled pottage. And Esau came in from the field, and he was faint.
King James Version (KJV 1769)
— And Jacob sod pottage: and Esau came from the field, and he [was] faint:
New American Standard Bible (NASB ©1995)
— When Jacob had cooked stew, Esau came in from the field and he was famished;
Webster's Revision of the KJB (WEB 1833)
— And Jacob boiled pottage: and Esau came from the field, and he [was] faint.
Darby's Translation (DBY 1890)
— And Jacob had cooked a dish; and Esau came from the field, and he was faint.
Rotherham's Emphasized Bible (EBR 1902)
— And Jacob had boiled pottage,—when Esau came in from the field, he, being famished.
Young's Literal Translation (YLT 1898)
— And Jacob boileth pottage, and Esau cometh in from the field, and he [is] weary;
Douay-Rheims Challoner Revision (DR 1750)
— And Jacob boiled pottage: to whom Esau, coming faint out of the field,
Original King James Bible (AV 1611) [2]
— And Iacob sod pottage: and Esau came from the field, and hee was faint.
Brenton Greek Septuagint (LXX, Restored Names)
— And Jacob cooked pottage, and Esau came from the plain, fainting.
Full Hebrew Names / Holy Name KJV (2008) [2] [3]
— And Yaaqov sod pottage: and Esaw came from the field, and he [was] faint:

Strong's Numbers & Hebrew NamesHebrew Old TestamentColor-Code/Key Word Studies
And Ya`kv יַעֲקֹב 3290
{3290} Prime
יַעֲקֹב
Ya`aqob
{yah-ak-obe'}
From H6117; heel catcher (that is, supplanter); Jaakob, the Israelitish patriarch.
sod 2102
{2102} Prime
זוּד
zuwd
{zood}
A primitive root; to seethe; figuratively to be insolent.
z8686
<8686> Grammar
Stem - Hiphil (See H8818)
Mood - Imperfect (See H8811)
Count - 4046
pottage: 5138
{5138} Prime
נָזִיד
naziyd
{naw-zeed'}
From H2102; something boiled, that is, soup.
and `$w עֵשָׂו 6215
{6215} Prime
עֵשָׂו
`Esav
{ay-sawv'}
Apparently a form of the passive participle of H6213 in the original sense of handling; rough (that is, sensibly felt); Esav, a son of Isaac, including his posterity.
came 935
{0935} Prime
בּוֹא
bow'
{bo}
A primitive root; to go or come (in a wide variety of applications).
z8799
<8799> Grammar
Stem - Qal (See H8851)
Mood - Imperfect (See H8811)
Count - 19885
from x4480
(4480) Complement
מִן
min
{min}
For H4482; properly a part of; hence (prepositionally), from or out of in many senses.
the field, 7704
{7704} Prime
שָׂדֶה
sadeh
{saw-deh'}
From an unused root meaning to spread out; a field (as flat).
and he x1931
(1931) Complement
הוּא
huw'
{hoo}
The second form is the feminine beyond the Pentateuch; a primitive word, the third person pronoun singular, he (she or it); only expressed when emphatic or without a verb; also (intensively) self, or (especially with the article) the same; sometimes (as demonstrative) this or that; occasionally (instead of copula) as or are.
[was] faint: 5889
{5889} Prime
עָיֵף
`ayeph
{aw-yafe'}
From H5888; languid.
Jamieson-Fausset-Brown Commentary

Genesis 25:29

_ _ Jacob sod pottage — made of lentils or small beans, which are common in Egypt and Syria. It is probable that it was made of Egyptian beans, which Jacob had procured as a dainty; for Esau was a stranger to it. It is very palatable; and to the weary hunter, faint with hunger, its odor must have been irresistibly tempting.

Matthew Henry's Commentary

Genesis 25:29-34

_ _ We have here a bargain made between Jacob and Esau about the birthright, which was Esau's by providence but Jacob's by promise. It was a spiritual privilege, including the excellency of dignity and the excellency of power, as well as the double portion, Genesis 49:3. It seemed to be such a birthright as had then the blessing annexed to it, and the entail of the promise. Now see,

_ _ I. Jacob's pious desire of the birthright, which yet he sought to obtain by indirect courses, not agreeable to his character as a plain man. It was not out of pride or ambition that he coveted the birthright, but with an eye to spiritual blessings, which he had got well acquainted with in his tents, while Esau had lost the scent of them in the field. For this he is to be commended, that he coveted earnestly the best gifts; yet in this he cannot be justified, that he took advantage of his brother's necessity to make him a very hard bargain (Genesis 25:31): Sell me this day thy birthright. Probably there had formerly been some communication between them about this matter, and then it was not so great a surprise upon Esau as here it seems to be; and, it may be, Esau had sometimes spoken slightly of the birthright and its appurtenances, which encouraged Jacob to make this proposal to him. And, if so, Jacob is, in some measure, excusable in what he did to gain his point. Note, Plain men that have their conversation in simplicity and godly sincerity, and without worldly wisdom, are often found wisest of all for their souls and eternity. Those are wise indeed that are wise for another world. Jacob's wisdom appeared in two things: — 1. He chose the fittest time, took the opportunity when it offered itself, and did not let it slip. 2. Having made the bargain, he made it sure, and got it confirmed by Esau's oath: Swear to me this day, Genesis 25:33. He took Esau when he was in the mind, and would not leave him a power of revocation. In a case of this nature, it is good to be sure.

_ _ II. Esau's profane contempt of the birthright, and the foolish sale he made of it. He is called profane Esau for it (Hebrews 12:16), because for one morsel of meat he sold his birthright, as dear a morsel as ever was eaten since the forbidden fruit; and he lived to regret it when it was too late. Never was there such a foolish bargain as this which Esau now made; and yet he valued himself upon his policy, and had the reputation of a cunning man, and perhaps had often bantered his brother Jacob as a weak and simple man. Note, There are those that are penny-wise and pound-foolish, cunning hunters that can out-wit others and draw them into their snares, and yet are themselves imposed upon by Satan's wiles and led captive by him at his will. Again, God often chooses the foolish things of the world, by them to confound the wise. Plain Jacob makes a fool of cunning Esau. Observe the instances of Esau's folly.

_ _ 1. His appetite was very strong, Genesis 25:29, Genesis 25:30. Poor Jacob had got some bread and pottage (Genesis 25:29) for his dinner, and was sitting down to it contentedly enough, without venison, when Esau came from hunting, hungry and weary, and perhaps had caught nothing. And now Jacob's pottage pleased his eye better than ever his game had done. Give me (says he) some of that red, that red, as it is in the original; it suited his own colour (Genesis 25:25), and, in reproach to him for this, he was ever afterwards called Edom, red. Nay, it should seem, he was so faint that he could not feed himself, nor had he a servant at hand to help him, but entreats his brother to feed him. Note, (1.) Those that addict themselves to sport weary themselves for very vanity, Habakkuk 2:13. They might do the most needful business, and gain the greatest advantages, with half the pains they take, and half the perils they run into, in pursuit of their foolish pleasures. (2.) Those that work with quietness are more constantly and comfortably provided for than those that hunt with noise: bread is not always to the wise, but those that trust in the Lord and do good verily they shall be fed, fed with daily bread; not as Esau, sometimes feasting and sometimes fainting. (3.) The gratifying of the sensual appetite is that which ruins thousands of precious souls: surely, if Esau was hungry and faint, he might have got a meal's meat cheaper than at the expense of his birthright; but he was unaccountably fond of the colour of this pottage, and could not deny himself the satisfaction of a mess of it, whatever it cost him. Never better can come of it, when men's hearts walk after their eyes (Job 31:7), and when they serve their own bellies: therefore look not thou upon the wine, or, as Esau, upon the pottage, when it is red, when it gives that colour in the cup, in the dish, which is most inviting, Proverbs 23:31. If we use ourselves to deny ourselves, we break the forces of most temptations.

_ _ 2. His reasoning was very weak (Genesis 25:32): Behold, I am at the point to die; and, if he were, would nothing serve to keep him alive but this pottage? If the famine were now in the land (Genesis 26:1), as Dr. Lightfoot conjectures, we cannot suppose Isaac so poor, or Rebekah so bad a house-keeper, but that he might have been supplied with food convenient, other ways, and might have saved his birthright: but his appetite has the mastery of him; he is in a longing condition, nothing will please him but this red this red pottage, and, to palliate his desire, he pretends he is at the point to die. If it had been so, was it not better for him to die in honour than to live in disgrace, to die under a blessing than to live under a curse? The birthright was typical of spiritual privileges, those of the church of the first-born. Esau was now tried how he would value them, and he shows himself sensible only of present grievances; may he but get relief against them, he cares not for his birthright. Better principled was Naboth, who would lose his life rather than sell his vineyard, because his part in the earthly Canaan signified is part in the heavenly, 1 Kings 21:3. (1.) If we look on Esau's birthright as only a temporal advantage, what he said had something of truth in it, namely, that our worldly enjoyments, even those we are most fond of, will stand us in no stead in a dying hour (Psalms 49:6-8); they will not put by the stroke of death, nor ease the pangs nor remove the sting: yet Esau, who set up for a gentleman, should have had a greater and more noble spirit than to sell even such an honour so cheaply. (2.) But, being of a spiritual nature, his undervaluing it was the greatest profaneness imaginable. Note, It is egregious folly to part with our interest in God, and Christ, and heaven, for the riches, honours, and pleasures, of this world, as bad a bargain as his that sold a birthright for a dish of broth.

_ _ 3. Repentance was hidden from his eyes (Genesis 25:34): He did eat and drink, pleased his palate, satisfied his cravings, congratulated himself on the good meal's meat he had had, and then carelessly rose up and went his way, without any serious reflections upon the bad bargain he had made, or any show of regret. Thus Esau despised his birthright; he used no means at all to get the bargain revoked, made no appeal to his father about it, nor proposed to his brother to compound the matter; but the bargain which his necessity had made (supposing it were so) his profaneness confirmed ex post factoafter the deed; and by his subsequent neglect and contempt he did, as it were, acknowledge a fine, and by justifying himself in what he had done he put the bargain past recall. Note, People are ruined, not so much by doing what is amiss, as by doing it and not repenting of it, doing it and standing to it.

John Wesley's Explanatory Notes

Genesis 25:29

Sod — That is, boiled.

Geneva Bible Translation Notes

[[no comment]]

Cross-Reference Topical ResearchStrong's Concordance
am 2199, bc 1805

and he:

Judges 8:4-5 And Gideon came to Jordan, [and] passed over, he, and the three hundred men that [were] with him, faint, yet pursuing [them]. ... And he said unto the men of Succoth, Give, I pray you, loaves of bread unto the people that follow me; for they [be] faint, and I am pursuing after Zebah and Zalmunna, kings of Midian.
1 Samuel 14:28 Then answered one of the people, and said, Thy father straitly charged the people with an oath, saying, Cursed [be] the man that eateth [any] food this day. And the people were faint.
1 Samuel 14:31 And they smote the Philistines that day from Michmash to Aijalon: and the people were very faint.
Proverbs 13:25 The righteous eateth to the satisfying of his soul: but the belly of the wicked shall want.
Isaiah 40:30-31 Even the youths shall faint and be weary, and the young men shall utterly fall: ... But they that wait upon the LORD shall renew [their] strength; they shall mount up with wings as eagles; they shall run, and not be weary; [and] they shall walk, and not faint.
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Jg 8:4. 1S 14:28, 31. Pv 13:25. Is 40:30.

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