the Sunday after Christmas
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Literal Standard Version
Genesis 33:9
Bible Study Resources
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- TheParallel Translations
Esav said, "I have enough, my brother; let that which you have be yours."
And Esau said, I have enough, my brother; keep that thou hast unto thyself.
Then Esau said, "I have enough my brother; keep what you have."
But Esau said, "I already have enough, my brother. Keep what you have."
But Esau said, "I have plenty, my brother. Keep what belongs to you."
But Esau said, "I have plenty, my brother; keep what you have for yourself."
But Esau said, "I have plenty, my brother; let what you have be your own."
And Esau said, I haue ynough, my brother: keepe that thou hast to thy selfe.
But Esau said, "I have plenty, my brother; let what you have be your own."
"But, brother, I already have plenty," Esau replied. "Keep them for yourself."
‘Esav replied, "I have plenty already; my brother, keep your possessions for yourself."
And Esau said, I have enough, my brother; let what thou hast be thine.
But Esau said, "You don't have to give me gifts, brother. I have enough for myself."
But Esau said, "I have enough, my brother; keep what you have for yourself."
Then Esau said to him, I have plenty, my brother; keep what you have to yourself.
But Esau said, "I have enough, my brother; keep what you have."
“I have enough, my brother,” Esau replied. “Keep what you have.”
And Esau said, I have much, my brother. Let what you have be to yourself.
Esau sayde: I haue ynough my brother, kepe that thou hast.
And Esau said, I have enough, my brother; let that which thou hast be thine.
But Esau said, I have enough; keep what is yours, my brother, for yourself.
And Esau saide: I haue inough my brother, kepe that thou hast vnto thy selfe.
And Esau said: 'I have enough; my brother, let that which thou hast be thine.'
And Esau said, I haue enough: my brother, keepe that thou hast vnto thy selfe.
And Esau said, I have much, my brother; keep thine own.
And Esau said, I have enough; my brother, let that thou hast be thine.
"I already have plenty, my brother," Esau replied. "Keep what belongs to you."
And he seide, My brother, Y haue ful many thingis, thi thingis be to thee.
And Esau saith, `I have abundance, my brother, let it be to thyself that which thou hast.'
And Esau said, I have enough, my brother; let that which you have be yours.
And Esau said, I have enough, my brother; keep what thou hast to thyself.
Esau said, "I have enough, my brother; let that which you have be yours."
But Esau said, "I have enough, my brother; keep what you have for yourself."
"My brother, I have plenty," Esau answered. "Keep what you have for yourself."
But Esau said, "I have enough, my brother. Keep what you have for yourself."
But Esau said, "I have enough, my brother; keep what you have for yourself."
Then said Esau, I have an abundance, - my brother, be thine what thou hast!
But he said: I have plenty, my brother, keep what is thine for thyself.
But Esau said, "I have enough, my brother; keep what you have for yourself."
Esau said, "Oh, brother. I have plenty of everything—keep what is yours for yourself."
But Esau said, "I have plenty, my brother; let what you have be your own."
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
have enough: Genesis 27:39, Proverbs 30:15, Ecclesiastes 4:8
my brother: Genesis 4:9, Genesis 27:41, Judges 20:23, Proverbs 16:7, Acts 9:17, Acts 21:20, Philemon 1:7, Philemon 1:16
keep that thou hast unto thyself: Heb. be that to thee that is thine
Reciprocal: Genesis 32:16 - space Genesis 33:11 - and because Proverbs 14:16 - feareth Proverbs 17:8 - whithersoever Acts 7:16 - the sepulchre
Cross-References
And YHWH says to Cain, "Where [is] your brother Abel?" And he says, "I have not known; am I my brother's keeper?"
And his father Isaac answers and says to him, "Behold, of the fatness of the earth is your dwelling, and of the dew of the heavens from above;
And Esau hates Jacob, because of the blessing with which his father blessed him, and Esau says in his heart, "The days of mourning [for] my father draw near, and I slay my brother Jacob."
And the sons of Israel go up and weep before YHWH until the evening, and ask of YHWH, saying, "Do I add to draw near to battle with the sons of my brother Benjamin?" And YHWH says, "Go up against him."
When a man's ways please YHWH, even his enemies, || He causes to be at peace with him.
To the leech [are] two daughters—Give! Give! Behold, three things are not satisfied, || Four have not said "Sufficiency";
There is one, and there is not a second; even son or brother he has not, and there is no end to all his labor! His eye also is not satisfied with riches, and [he does not say], "For whom am I laboring and bereaving my soul of good?" This also is vanity, it is a sad travail.
And Ananias went away, and entered into the house, and having put on him [his] hands, said, "Saul, brother, the LORD has sent me—Jesus who appeared to you in the way in which you were coming—that you may see again, and may be filled with the Holy Spirit."
and they having heard, were glorifying the LORD. They also said to him, "You see, brother, how many myriads there are of Jews who have believed, and all are zealous of the Law,
for we have much joy and comfort in your love, because the yearnings of the holy ones have been refreshed through you, brother.
Gill's Notes on the Bible
And Esau said, I have enough, my brother,.... Or "I have much" o, and stand in no need of this present, or have much more than thou hast:
keep that thou hast unto thyself; for the use of himself and family, which is large; in this Esau showed himself not only not a covetous man, but that he was truly reconciled to his brother, and needed not anything from him, to make up the difference between them.
o יש לי רב "est mihi multum", Pagninus, Montanus, Drusius; "plurima", V. L. "quamplurima", Vatablus.
Barnes' Notes on the Bible
- Jacob and Esau Meet
17. סכת sûkkôth, Sukkoth, “booths,” consisting of poles forming a roof covered with branches, leaves, or grass.
19. חמור chămôr Chamor, “ass, red, heap.” קשׂיטה qeśı̂yṭâh Qesitah, weighed or measured. Ἀμνὸς Amnos, Septuagint and Onkelos
Jacob has a friendly interview with Esau, and re-+enters Kenaan.
Genesis 33:1-3
Jacob, upon seeing Esau approach with his four hundred men, advances with circumspection and lowly obeisance. He divided his family, arranged them according to their preciousness in his eyes, and walks himself in front. In drawing near, he bows seven times, in token of complete submission to his older brother. Esau, the wild hunter, is completely softened, and manifests the warmest affection, which is reciprocated by Jacob. The puncta extraordinaria over וישׁקהוּ vayı̂shēqēhû, “and kissed him,” seemingly intimating a doubt of the reading or of the sincerity of Esau, are wholly unwarranted. Esau then observes the women and children, and inquires who they are. Jacob replies that God had granted, graciously bestowed on him, these children. They approach in succession, and do obeisance. Esau now inquires of the caravan or horde he had already met. He had heard the announcement of the servants; but he awaited the confirmation of the master. “To find grace in the eyes of my lord.” Jacob values highly the good-will of his brother. The acceptance of this present is the security for that good-will, and for all the safety and protection which it involved. Esau at first declines the gift, but on being urged by Jacob accepts it, and thereby relieves Jacob of all his anxiety. His brother is now his friend indeed. “Therefore, have I seen thy face,” that I might give thee this token of my affection. “As if I had seen the face of God.” The unexpected kindness with which his brother had received him was a type and proof of the kindness of the All-provident, by whom it had been added to all his other mercies. My blessing; my gift which embodies my good wishes. I have all; not only enough, but all that I can wish.
Genesis 33:12-16
They now part for the present. “I will qo with thee;” as an escort or vanguard. Jacob explains that this would be inconvenient for both parties, as his tender children and suckling cattle could not keep pace with Esau’s men, who were used to the road. “At the pace of the cattle;” as fast as the business (מלאכה melā'kâh) of traveling with cattle will permit. Unto Selr. Jacob is travelling to the land of Kenaan, and to the residence of his father. But, on arriving there, it will be his first duty to return the fraternal visit of Esau. The very circumstance that he sent messengers to apprise his brother of his arrival, implies that he was prepared to cultivate friendly relations with him. Jacob also declines the offer of some of the men that Esau had with him. He had, doubtless, enough of hands to manage his remaining flock, and he now relied more than ever on the protection of that God who had ever proved himself a faithful and effectual guardian.
Genesis 33:17
“Sukkoth” was south of the Jabbok, and east of the Jordan, as we learn from Judges 8:4-9. From the same passage it appears to have been nearer the Jordan than Penuel, which was at the ford of Jahbok. Sukkoth cannot therefore, be identified with Sakut, which Robinson finds on the other side of the Jordan, about ten miles north of the mouth of the Jabbok. “And built him a house.” This indicates a permanent residence. Booths, or folds, composed of upright stakes wattled together, and sheltered with leafy branches. The closed space in the text is properly introduced here, to indicate the pause in the narrative, while Jacob sojourned in this place. Dinah, who is not noticed on the journey, was now not more than six years of age. Six or seven years more, therefore, must have elapsed before the melancholy events of the next chapter took place. In the interval, Jacob may have visited his father, and even returned the visit of Esau.
Genesis 33:18-20
Jacob at length crosses the Jordan, and enters again the land of Kenaan. “In peace.” The original word (שׁלם shālēm “safe, in peace”) is rendered Shalem, the name of the town at which Jacob arrived, by the Septuagint. The rendering safe, or in peace, is here adopted, because (1) the word is to be taken as a common noun or adjective, unless there be a clear necessity for a proper name; (2) “the place” was called Shekem in the time of Abraham Genesis 12:6, and the “town” is so designated in the thirty-fifth chapter Genesis 35:4; and (3) the statement that Jacob arrived in safety accounts for the additional clauses, “which is in the land of Kenaan,” and “when he went from Padan-aram,” and is in accordance with the promise Genesis 28:21 that he would return in peace. If, however, the Salim found by Robinson to the west of Nablous be the present town, it must be called the city of Shekem, because it belonged to the Shekem mentioned in the following verse and chapter. “Pitched before the city.”
Jacob did not enter into the city, because his flocks and herds could not find accommodation there, and he did not want to come into close contact with the inhabitants. “He bought a parcel of the field.” He is anxious to have a place he may call his own, where he may have a permanent resting-place. “For a hundred kesitahs.” The kesitah may have been a piece of silver or gold, of a certain weight, equal in value to a lamb (see Gesenius). “El-Elohe-Israel.” Jacob consecrates his ground by the erection of an altar. He calls it the altar of the Mighty One, the God of Israel, in which he signalizes the omnipotence of him who had brought him in safety to the land of promise through many perils, the new name by which he himself had been lately designated, and the blessed communion which now existed between the Almighty and himself. This was the very spot where Abraham, about one hundred and eighty-five years ago, built the first altar he erected in the promised land Genesis 12:6-7. It is now consecrated anew to the God of promise.
