Genesis 27:42

Translation
King James Version
And these words of Esau her elder son were told to Rebekah: and she sent and called Jacob her younger son, and said unto him, Behold, thy brother Esau, as touching thee, doth comfort himself, purposing to kill thee.
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KJV (with Strong's)
And these words H1697 of Esau H6215 her elder H1419 son H1121 were told H5046 to Rebekah H7259: and she sent H7971 and called H7121 Jacob H3290 her younger H6996 son H1121, and said H559 unto him, Behold, thy brother H251 Esau H6215, as touching thee, doth comfort H5162 himself, purposing to kill H2026 thee.
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Complete Jewish Bible
But the words of 'Esav her older son were told to Rivkah. She sent for Ya'akov her younger son and said to him, "Here, your brother 'Esav is comforting himself over you by planning to kill you.
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Berean Standard Bible
When the words of her older son Esau were relayed to Rebekah, she sent for her younger son Jacob and told him, “Look, your brother Esau is consoling himself by plotting to kill you.
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American Standard Version
And the words of Esau her elder son were told to Rebekah; and she sent and called Jacob her younger son, and said unto him, Behold, thy brother Esau, as touching thee, doth comfort himself, purposing to kill thee.
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World English Bible Messianic
The words of Esau, her elder son, were told to Rebekah. She sent and called Jacob, her younger son, and said to him, “Behold, your brother Esau comforts himself about you by planning to kill you.
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Geneva Bible (1599)
And it was told to Rebekah of the wordes of Esau her elder sonne, and shee sent and called Iaakob her yonger sonne, and sayd vnto him, Beholde, thy brother Esau is comforted against thee, meaning to kill thee:
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Young's Literal Translation
And the words of Esau her elder son are declared to Rebekah, and she sendeth and calleth for Jacob her younger son, and saith unto him, `Lo, Esau thy brother is comforting himself in regard to thee--to slay thee;
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See also
Genesis 42:21Genesis 42:22Proverbs 4:16Proverbs 4:17Genesis 37:18Genesis 37:20Proverbs 2:14
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All Genesis Sites (Canaan)
All Genesis Sites (Canaan) View full PDF
All Genesis Sites (Middle East)
All Genesis Sites (Middle East) View full PDF
Genesis 24:1-14, Genesis 27:41-28:9, Genesis 28:10-22, Genesis 29:1-13
Genesis 24:1-14, Genesis 27:41-28:9, Genesis 28:10-22, Genesis 29:1-13 View full PDF

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In the KJVVerse 770 of 31,102

Study This Verse

SUMMARY

Genesis 27:42 marks a critical turning point in the Jacob and Esau narrative, revealing Rebekah's swift and urgent response to the news of Esau's murderous intent toward his younger brother, Jacob. This pivotal verse underscores the perilous fallout of Jacob's recent deception regarding Isaac's patriarchal blessing, highlighting the dangerous escalation of long-standing sibling rivalry and compelling Rebekah to orchestrate Jacob's immediate departure to protect his life, thereby initiating his extended period of exile.

CONTEXT

  • Literary Context: Genesis 27:42 is situated immediately after the dramatic climax of Jacob's deception of Isaac, where Jacob, with Rebekah's connivance, impersonates Esau to steal the patriarchal blessing. The preceding verses vividly portray Esau's profound grief and bitter cry upon discovering the betrayal, culminating in his declaration of murderous intent against Jacob, which he plans to execute after their father Isaac's death (Genesis 27:41). This verse, therefore, serves as the narrative's immediate consequence, triggering Rebekah's desperate intervention to save her favored son. It sets the stage for Jacob's flight from Canaan, a journey that will define a significant portion of his life and shape the unfolding of God's covenant promises.
  • Historical & Cultural Context: In ancient Near Eastern patriarchal societies, the blessing bestowed by the dying father was a legally and spiritually binding pronouncement, carrying immense weight for inheritance, status, and future prosperity. The firstborn son typically received the primary blessing, making Jacob's usurpation a profound violation of social norms and family honor. Blood revenge (lex talionis) was a deeply ingrained cultural practice, where a wronged party or their family was expected to exact vengeance, often leading to cycles of violence. Esau's intent to kill Jacob, while extreme, would have been understood within this cultural framework of seeking retribution for a grievous wrong. Rebekah's immediate action to send Jacob away reflects the common practice of seeking refuge from a blood avenger, often with relatives, until the avenger's anger subsided or a reconciliation could be brokered.
  • Key Themes: This verse powerfully contributes to several overarching themes within Genesis and the broader biblical narrative. It highlights the theme of divine sovereignty working through human brokenness, as God's pre-ordained plan for Jacob to receive the blessing (Genesis 25:23) unfolds despite the deeply flawed and deceptive means employed by Jacob and Rebekah. It also underscores the destructive consequences of sin and deception within the family unit, demonstrating how favoritism and manipulation can breed intense animosity and violence, echoing earlier sibling strife like Cain and Abel (Genesis 4:8). Furthermore, it introduces the theme of exile and divine discipline, as Jacob's flight initiates a long period of separation and hardship, during which he will undergo significant spiritual formation before his eventual return and reconciliation with Esau (Genesis 33).

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Word (Hebrew, dâbâr', H1697): Meaning "a word; by implication, a matter (as spoken of) or thing; adverbially, a cause." In this context, "these words" refers to the specific, spoken declaration of Esau's murderous intent, emphasizing that it was not merely a fleeting thought but a stated purpose, a serious "matter" that demanded immediate attention.
  • Comfort (Hebrew, nâcham', H5162): Meaning "to sigh, i.e., breathe strongly; by implication, to be sorry, i.e., (in a favorable sense) to pity, console or (reflexively) rue; or (unfavorably) to avenge (oneself)." The KJV's "doth comfort himself" with the added "[purposing]" clarifies the nuanced, context-dependent meaning here. Esau is not finding solace in grief, but rather a grim, determined satisfaction or resolution in the thought of revenge. He is "comforting himself" by settling on a plan to eliminate the source of his pain, indicating a firm resolve rather than mere emotional consolation or repentance.
  • Kill (Hebrew, hârag', H2026): Meaning "to smite with deadly intent; destroy, out of hand, kill, murder(-er), put to (death), make (slaughter), slay(-er), [idiom] surely." This word denotes a violent, intentional act of taking a life. Its use here leaves no ambiguity about Esau's ultimate goal, emphasizing the mortal danger Jacob faces.

Verse Breakdown

  • "And these words of Esau her elder son were told to Rebekah": This phrase establishes the crucial transfer of information. Rebekah learns of Esau's deadly plan, likely through an overheard conversation or a trusted servant, highlighting the immediacy and seriousness of the threat. The emphasis on "her elder son" underscores the familial bond that Esau is now willing to violate.
  • "and she sent and called Jacob her younger son": Rebekah's immediate and decisive action demonstrates her maternal instinct and her active role in the family's affairs. Her calling of Jacob signals the urgency of the situation and her intent to intervene directly.
  • "and said unto him, Behold, thy brother Esau, as touching thee, doth comfort himself, [purposing] to kill thee": This is Rebekah's direct communication to Jacob, revealing the full extent of the danger. Her choice of words, particularly regarding Esau's "comforting himself" with the intent to kill, conveys the chilling resolve of Esau's hatred. The KJV's bracketed "[purposing]" accurately captures the Hebrew nuance of firm intent, emphasizing that Esau's desire for revenge is not a fleeting emotion but a settled determination.

Literary Devices

The verse employs Foreshadowing and Dramatic Irony. The revelation of Esau's murderous intent directly foreshadows Jacob's imminent flight and subsequent long exile, setting in motion a major narrative arc of separation, hardship, and eventual reconciliation. There is also an element of Dramatic Irony in Rebekah's actions. While she believes she is protecting Jacob and ensuring the fulfillment of the prophecy, her manipulation has inadvertently created the very crisis that necessitates Jacob's departure, leading to a prolonged separation from her beloved son, a consequence she likely did not foresee or desire. The stark contrast between Esau "comforting himself" and his "purposing to kill" demonstrates a chilling Euphemism or Understatement, where the seemingly benign "comfort" masks a deadly resolve, amplifying the sinister nature of his intentions.

THEOLOGICAL AND THEMATIC CONNECTIONS

Genesis 27:42 profoundly illustrates the severe and often unforeseen consequences of human sin and manipulation within the family, yet it simultaneously reveals God's steadfast sovereignty. Despite the deceitful actions of Jacob and Rebekah, which lead to Esau's murderous rage, God's pre-ordained plan for Jacob to receive the blessing and carry the covenant promise continues to unfold. This narrative underscores that while human choices have real and painful repercussions, they do not ultimately thwart God's purposes. It serves as a powerful reminder that God can work through, and even redeem, the brokenness of humanity to achieve His divine will, even if it means a period of discipline and separation for His chosen instruments.

  • Genesis 4:8: Echoes the theme of sibling rivalry escalating to fratricide, highlighting humanity's fallen nature and the destructive power of jealousy.
  • Proverbs 13:15: Illustrates the principle that deceit and wrongdoing, while seemingly advantageous in the short term, ultimately lead to hardship and bitter consequences.
  • Romans 8:28: Provides a broader theological framework for understanding how God can orchestrate even the sinful actions of individuals to serve His ultimate, good purposes, as seen in Jacob's journey.

REFLECTION AND APPLICATION

Genesis 27:42 stands as a stark testament to the profound and often painful ripple effects of deceit and favoritism within relationships. Rebekah's well-intentioned, yet manipulative, scheme to secure the blessing for Jacob ultimately breeds intense animosity and a life-threatening situation, forcing her favored son into exile. This narrative compels us to consider the integrity of our own actions and the long-term consequences of seeking our desires through dishonest means. It reminds us that while we may achieve short-term gains through manipulation, the spiritual and relational costs can be devastating. Furthermore, it challenges us to address underlying family conflicts, favoritism, and jealousies with honesty and grace, preventing them from festering into destructive hatred. Even in the midst of human brokenness and crisis, the divine hand is at work, guiding events toward a larger purpose, inviting us to trust in God's ultimate plan even when our circumstances are fraught with the consequences of our own or others' flawed choices.

Questions for Reflection

  • How does this passage challenge my understanding of "the ends justifying the means" in my own life or in the pursuit of spiritual goals?
  • In what ways might favoritism or unresolved conflict in my own relationships be creating unseen tensions or potential for harm?
  • How can I learn to trust God's sovereignty and timing, even when I am tempted to "help" His plan along through manipulative or dishonest actions?

FAQ

Why does the KJV say Esau "doth comfort himself" when he intends to kill Jacob?

Answer: The Hebrew word nacham (נָחַם), translated as "comfort himself," is found in Genesis 27:42 and is context-dependent. While nacham can indeed mean to console, repent, or be sorry, it also carries a sense of settling or resolving oneself to a course of action, sometimes with grim satisfaction. In this specific context, Esau is not finding solace in grief but rather a grim determination or resolved relief in the thought of revenge. He is "comforting himself" by firmly deciding upon a plan to eliminate the source of his pain. The KJV translators' addition of "[purposing]" accurately clarifies this darker, resolute intent, indicating a firm resolve to act rather than mere emotional consolation. It speaks to a chilling mental state where the thought of vengeance brings a perverse sense of ease or resolution.

CHRIST-CENTERED FULFILLMENT

The narrative of Jacob and Esau, steeped in human deceit, bitter rivalry, and the threat of fratricide, ultimately serves as a powerful backdrop against which the perfect, redemptive work of Jesus Christ shines. While Jacob, the chosen heir, receives his blessing through flawed human manipulation, Christ is the true and ultimate Heir, who perfectly fulfills God's covenant promises through His blameless life and perfect obedience, without any blemish or deception. The deep animosity between Jacob and Esau, leading to a desire for murder, tragically underscores humanity's fallen state and desperate need for divine reconciliation. Jesus, through His atoning sacrifice on the cross, offers the ultimate reconciliation, not only between estranged individuals but supremely between a holy God and sinful humanity, bridging the chasm of sin and enmity. He is the true "blessing" promised to Abraham's seed (Galatians 3:16), who brings peace where there was enmity (Ephesians 2:14-16), and offers a spiritual birthright of adoption into God's family that cannot be lost or stolen by human failing (Romans 8:15). Unlike Jacob, who fled from a brother's wrath, Christ willingly faced the wrath of God for us, becoming the Lamb of God who takes away the sin of the world, so that we might receive an eternal inheritance through grace, not through works or deception (Ephesians 1:11).

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Commentary on Genesis 27 verses 41–46

I. II. Main points1. 2. Sub-points

Here is, I. The malice Esau bore to Jacob upon account of the blessing which he had obtained, Gen 27:41. Thus he went in the way of Cain, who slew his brother because he had gained that acceptance with God of which he had rendered himself unworthy. Esau's hatred of Jacob was, 1. A causeless hatred. He hated him for no other reason but because his father blessed him and God loved him. Note, The happiness of saints is the envy of sinners. Whom Heaven blesses, hell curses. 2. It was a cruel hatred. Nothing less would satisfy him than to slay his brother. It is the blood of the saints that persecutors thirst after: I will slay my brother. How could he say that word without horror? How could he call him brother, and yet vow his death? Note, The rage of persecutors will not be tied up by any bonds, no, not the strongest and most sacred. 3. It was a politic hatred. He expected his father would soon die, and then titles must be tried and interests contested between the brothers, which would give him a fair opportunity for revenge. He thinks it not enough to live by his sword himself (Gen 27:40), unless his brother die by it. He is loth to grieve his father while he lives, and therefore puts off the intended murder till his death, not caring how much he then grieved his surviving mother. Note, (1.) Those are bad children to whom their good parents are a burden, and who, upon any account, long for the days of mourning for them. (2.) Bad men are long held in by external restraints from doing the mischief they would do, and so their wicked purposes come to nought. (3.) Those who think to defeat God's purposes will undoubtedly be disappointed themselves. Esau aimed to prevent Jacob, or his seed, from having the dominion, by taking away his life before he was married; but who can disannul what God has spoken? Men may fret at God's counsels, but cannot change them.

II. The method Rebekah took to prevent the mischief.

1.She gave Jacob warning of his danger, and advised him to withdraw for a while, and shift for his own safety. She tells him what she heard of Esau's design, that he comforted himself with the hope of an opportunity to kill his brother, Gen 27:42. Would one think that such a bloody barbarous thought as this could be a comfort to a man? If Esau could have kept his design to himself his mother would not have suspected it; but men's impudence in sin is often their infatuation; and they cannot accomplish their wickedness because their rage is too violent to be concealed, and a bird of the air carries the voice. Observe here, (1.) What Rebekah feared - lest she should be deprived of them both in one day (Gen 27:45), deprived, not only of the murdered, but of the murderer, who either by the magistrate, or by the immediate hand of God, would by sacrificed to justice, which she herself must acquiesce in, and not obstruct: or, if not so, yet thenceforward she would be deprived of all joy and comfort in him. Those that are lost to virtue are in a manner lost to all their friends. With what pleasure can a child be looked upon that can be looked upon as no other than a child of the devil? (2.) What Rebekah hoped - that, if Jacob for a while kept out of sight, the affront which his brother resented so fiercely would by degrees go out of mind. The strength of passions is weakened and taken off by the distances both of time and place. She promised herself that his brother's anger would turn away. Note, Yielding pacifies great offences; and even those that have a good cause, and God on their side, must yet use this with other prudent expedients for their own preservation.

2.She impressed Isaac with an apprehension of the necessity of Jacob's going among her relations upon another account, which was to take a wife, Gen 27:46. She would not tell him of Esau's wicked design against the life of Jacob, lest it should trouble him; but prudently took another way to gain her point. Isaac saw as uneasy as he was to Esau's being unequally yoked with Hittites; and therefore, with a very good colour of reason, she moves to have Jacob married to one that was better principled. Note, One miscarriage should serve as a warning to prevent another; those are careless indeed that stumble twice at the same stone. Yet Rebekah seems to have expressed herself somewhat too warmly in the matter, when she said, What good will my life do me if Jacob marry a Canaanite? Thanks be to God, all our comfort is not lodged in one hand; we may do the work of life, and enjoy the comforts of life, though every thing do not fall out to our mind, and though our relations be not in all respects agreeable to us. Perhaps Rebekah spoke with this concern because she saw it necessary, for the quickening of Isaac, to give speedy orders in this matter. Observe, Though Jacob was himself very towardly, and well fixed in his religion, yet he had need to be put out of the way of temptation. Even he was in danger both of following the bad example of his brother and of being drawn into a snare by it. We must not presume too far upon the wisdom and resolution, no, not of those children that are most hopeful and promising; but care must be taken to keep them out of harm's way.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 41–46. Public domain.
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Clement of RomeAD 99
Clement's First Letter to the Corinthians, Chapters 3-4
Every kind of honour and happiness was bestowed upon you, and then was fulfilled that which is written, "My beloved ate and drank, and was enlarged and became fat, and kicked." [Deuteronomy 32:15] Hence flowed emulation and envy, strife and sedition, persecution and disorder, war and captivity. So the worthless rose up against the honoured, those of no reputation against such as were renowned, the foolish against the wise, the young against those advanced in years. For this reason righteousness and peace are now far departed from you, inasmuch as every one abandons the fear of God, and has become blind in His faith, neither walks in the ordinances of His appointment, nor acts a part becoming a Christian, but walks after his own wicked lusts, resuming the practice of an unrighteous and ungodly envy, by which death itself entered into the world. [Wisdom 2:24]

For thus it is written: "And it came to pass after certain days, that Cain brought of the fruits of the earth a sacrifice unto God; and Abel also brought of the firstlings of his sheep, and of the fat thereof. And God had respect to Abel and to his offerings, but Cain and his sacrifices He did not regard. And Cain was deeply grieved, and his countenance fell. And God said to Cain, Why are you grieved, and why is your countenance fallen? If you offer rightly, but do not divide rightly, have you not sinned? Be at peace: your offering returns to yourself, and you shall again possess it. And Cain said to Abel his brother, Let us go into the field. And it came to pass, while they were in the field, that Cain rose up against Abel his brother, and slew him." [Genesis 4:3-8] You see, brethren, how envy and jealousy led to the murder of a brother. Through envy, also, our father Jacob fled from the face of Esau his brother [Genesis 27:41-45]. Envy made Joseph be persecuted unto death, and to come into bondage. [Genesis 37:18-28] Envy compelled Moses to flee from the face of Pharaoh king of Egypt, when he heard these words from his fellow-countryman, "Who made you a judge or a ruler over us? Will you kill me, as you killed the Egyptian yesterday?" [Exodus 2:14] On account of envy, Aaron and Miriam had to make their abode without the camp. [Numbers 12:14-15] Envy brought down Dathan and Abiram alive to Hades, through the sedition which they excited against God's servant Moses. [Numbers 16:33] Through envy, David not only underwent the hatred of foreigners, but was also persecuted by Saul king of Israel. [1 Samuel 21:10-15]
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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