the Second Week after Easter
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THE MESSAGE
Genesis 33:9
Bible Study Resources
Concordances:
- Nave'sDictionaries:
- BridgewayEncyclopedias:
- 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."
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
God said to Cain, "Where is Abel your brother?" He said, "How should I know? Am I his babysitter?"
Isaac said to him, You'll live far from Earth's bounty, remote from Heaven's dew. You'll live by your sword, hand-to-mouth, and you'll serve your brother. But when you can't take it any more you'll break loose and run free.
Esau seethed in anger against Jacob because of the blessing his father had given him; he brooded, "The time for mourning my father's death is close. And then I'll kill my brother Jacob."
When God approves of your life, even your enemies will end up shaking your hand.
A leech has twin daughters named "Gimme" and "Gimme more." Three things are never satisfied, no, there are four that never say, "That's enough, thank you!"— hell, a barren womb, a parched land, a forest fire.
So Ananias went and found the house, placed his hands on blind Saul, and said, "Brother Saul, the Master sent me, the same Jesus you saw on your way here. He sent me so you could see again and be filled with the Holy Spirit." No sooner were the words out of his mouth than something like scales fell from Saul's eyes—he could see again! He got to his feet, was baptized, and sat down with them to a hearty meal. Saul spent a few days getting acquainted with the Damascus disciples, but then went right to work, wasting no time, preaching in the meeting places that this Jesus was the Son of God. They were caught off guard by this and, not at all sure they could trust him, they kept saying, "Isn't this the man who wreaked havoc in Jerusalem among the believers? And didn't he come here to do the same thing—arrest us and drag us off to jail in Jerusalem for sentencing by the high priests?" But their suspicions didn't slow Saul down for even a minute. His momentum was up now and he plowed straight into the opposition, disarming the Damascus Jews and trying to show them that this Jesus was the Messiah. After this had gone on quite a long time, some Jews conspired to kill him, but Saul got wind of it. They were watching the city gates around the clock so they could kill him. Then one night the disciples engineered his escape by lowering him over the wall in a basket. Back in Jerusalem he tried to join the disciples, but they were all afraid of him. They didn't trust him one bit. Then Barnabas took him under his wing. He introduced him to the apostles and stood up for him, told them how Saul had seen and spoken to the Master on the Damascus Road and how in Damascus itself he had laid his life on the line with his bold preaching in Jesus' name. After that he was accepted as one of them, going in and out of Jerusalem with no questions asked, uninhibited as he preached in the Master's name. But then he ran afoul of a group called Hellenists—he had been engaged in a running argument with them—who plotted his murder. When his friends learned of the plot, they got him out of town, took him to Caesarea, and then shipped him off to Tarsus. Things calmed down after that and the church had smooth sailing for a while. All over the country—Judea, Samaria, Galilee—the church grew. They were permeated with a deep sense of reverence for God. The Holy Spirit was with them, strengthening them. They prospered wonderfully. Peter went off on a mission to visit all the churches. In the course of his travels he arrived in Lydda and met with the believers there. He came across a man—his name was Aeneas—who had been in bed eight years paralyzed. Peter said, "Aeneas, Jesus Christ heals you. Get up and make your bed!" And he did it—jumped right out of bed. Everybody who lived in Lydda and Sharon saw him walking around and woke up to the fact that God was alive and active among them. Down the road a way in Joppa there was a disciple named Tabitha, "Gazelle" in our language. She was well-known for doing good and helping out. During the time Peter was in the area she became sick and died. Her friends prepared her body for burial and put her in a cool room. Some of the disciples had heard that Peter was visiting in nearby Lydda and sent two men to ask if he would be so kind as to come over. Peter got right up and went with them. They took him into the room where Tabitha's body was laid out. Her old friends, most of them widows, were in the room mourning. They showed Peter pieces of clothing the Gazelle had made while she was with them. Peter put the widows all out of the room. He knelt and prayed. Then he spoke directly to the body: "Tabitha, get up." She opened her eyes. When she saw Peter, she sat up. He took her hand and helped her up. Then he called in the believers and widows, and presented her to them alive. When this became known all over Joppa, many put their trust in the Master. Peter stayed on a long time in Joppa as a guest of Simon the Tanner.
They had a story to tell, too: "And just look at what's been happening here—thousands upon thousands of God-fearing Jews have become believers in Jesus! But there's also a problem because they are more zealous than ever in observing the laws of Moses. They've been told that you advise believing Jews who live surrounded by unbelieving outsiders to go light on Moses, telling them that they don't need to circumcise their children or keep up the old traditions. This isn't sitting at all well with them.
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.
