Conclusiones finales

4.2.1.1 Translations

The LXX and MT handle these passages in a very similar fashion. For instance where the MT uses the preposition Nm in both Gen 27:28 and 27:39, the LXX uses the preposition avpo. in both cases. This word has roughly the same range of meanings in the Greek as its Hebrew counterpart.⁴

Tg. Onq. makes a few clarifying adjustments to Esau’s blessing, but again uses

similar language to the MT—particularly the preposition Nm—in both vv. 28 and 39 in depicting the two blessings. The clarifications that Tg. Onq. does make include

expanding the Hebrew “become restless” (dyrt) in v. 40 with “when [Jacob’s]

descendants will transgress the words of the Law.” The sense here is that Israel’s fidelity to the law is the condition upon their superior status in this relationship with Esau and his descendants. This understanding would become quite common in Jewish tradition, and would serve to give meaning to Israel’s later lack of dominion over Edom.⁵

Thus, the ancient translations, and those which we would expect to be closest to the MT, maintain the ambiguity of the text by using prepositions with a similar function as the Hebrew Nm, with little other evidence being given that would push the reader in one direction or the other regarding Esau’s blessing/curse. Nonetheless, Jacob’s superior status over his brother is upheld.

4 See the references in BAGD, 86-88.

5 For the Aramaic of Tg. Onq., consult Alexander Sperber, The Bible in Aramaic, Based on Old Manuscripts and Printed Texts: Volume 1, The Pentateuch According to Targum Onkelos (Leiden:

Brill, 1973), 42-43. On Nm in the Aramaic, see Franz Rosenthal, A Grammar of Biblical Aramaic (PLO 5; Wiesbaden: Harrassowitz Verlag, 1995), 39. For English translations and comments, see Grossfeld, who translates both pronouncements as positive blessings. Grossfeld, Targum Onqelos to Genesis, 101-103. As is often the case, Tg. Ps.-J.’s translation is furthest from the original. In fact, Tg. Ps.-J.’s depiction of Isaac’s blessing appears self-contradictory as v. 39 reads, “Behold, in the goodness of the fruits of the earth shall your dwelling be, and far from the dew of heaven above.” This depends again on one’s understanding of the prepositions being used. The confusion in this case is that Tg. Ps.-J. uses the preposition bet (b) in the first case (bw+b) and Nm in the second (Kbw+m). Moreover, Tg. Ps.-J.

goes on to change v. 40 so that the condition of the future freedom is placed on Esau, not on

Jacob/Israel: “But you shall be subjected to your brother; but if you go astray and cause his children to abandon the observance of the commandments of the law, you shall break the yoke of his slavery from your neck.” For the Aramaic of Tg. Ps.-J., see M. Ginsburger, Pseudo-Jonathan (Thargum-Jonathan ben Usiël zum Pentateuch) (Berlin: Calvary, 1903), 48-49.

4.2.1.2 Interpretations

As we move toward rabbinic Judaism, interpreters become more interested in

explaining other aspects of these verses, such as where exactly the “fat places” of the earth might be, and what it means to “remove the yoke from your neck.” However, the issue of Esau’s blessing does continue to come up. Ginzberg highlights some of the major interpretations, including those found in Gen. Rab. and Rashi:

Esau began to weep. He shed three tears—one ran from his right eye, the second from his left eye, and the third remained hanging from his eyelash. God said, “This villain cries for his very life, and should I let him depart empty-handed?” and then he bade Isaac bless his older son.

The blessing of Isaac ran thus: “Behold, of the fat of the earth shall be thy dwelling,” by which he meant Greater Greece, in Italy; “and of the dew of heaven from above,” referring to Bet-Gubrin; “and by thy sword shalt thou live, and thou shalt serve thy brother,” but when he casts off the yoke of the Lord, then shalt thou “shake his yoke from off thy neck,” and thou wilt be his master.

The blessing which Isaac gave to his older son was bound to no condition whatsoever.

Whether he deserved them or not, Esau was to enjoy the goods of this world. Jacob’s blessing, however, depended upon his pious deeds; through them he would have a just claim upon earthy prosperity. Isaac thought: “Jacob is a righteous man, he will not murmur against God, though it should come to pass that suffering be inflicted upon him in spite of his upright life.

But that reprobate Esau, if he should do a good deed, or pray to God and not be heard, he would say, ‘As I pray to the idols for naught, so it is in vain to pray to God.’” For this reason did Isaac bestow an unconditional blessing upon Esau.⁶

Thus, not only was Esau blessed (at God’s behest), but he was given an unconditional blessing (“Your dwelling will be…”), unlike Jacob, whose blessing invokes God (“May God give to you…”).⁷

One other Jewish writer gives us an interesting insight into early interpretation of this episode. In Ant., Josephus writes the following: “His father being grieved at [Esau’s]

weeping said, that ‘he should excel in hunting and strength of body, in arms, and all such sorts of work; and should obtain glory forever on those accounts, he and his posterity after him; but still should serve his brother.’”⁸ Here again we are presented with the idea that Esau was blessed in some way, but that it was a limited blessing, in that subservience to Jacob was still involved.

6 Louis Ginzberg, The Legends of the Jews (trans. Herietta Szold; Philadelphia: JPS, 1954), 1:339-340.

Cf. Gen. Rab. 67; Rashi's Commentary: Genesis, 128.

7 Rashi's Commentary: Genesis, 126, commenting on Gen 27:28.

8 Ant. 1.18.6.

Another interesting interpretation comes from the anonymous NT epistle to the Hebrews. There are two references to Esau in Hebrews, and taken together they reflect the complexity of the issue. Heb 11:20 states that, “By faith Isaac blessed (euvlo,ghsen) Jacob and Esau with regard to their future.” Scholars seem to be in agreement that this indicates two blessings.⁹ Interestingly, however, a few verses later in Heb 12:16-17, we read the following: “See that no one is sexually immoral, or is godless like Esau, who for a single meal sold his inheritance rights (ta.

prwtoto,kia e`autou/). Afterward, as you know, when he wanted to inherit this blessing (th.n euvlogi,an), he was rejected. He could bring about no change of mind, though he sought the blessing with tears.” Here the writer of the Hebrews seems to follow other Jewish tradition that associates Esau with immorality, and implies that a blessing was not available to him.¹⁰

Of the various NT commentaries consulted, none notes the tension between these two passages.¹¹ In fact, some comment that Esau was cursed in Gen 27, without so much as a mention of Heb 11:20.¹² We should be aware, as Attridge points out, that “as is frequently the case in Hebrews’ handling of biblical stories, the paranetic point, not the original plot, is determinative.”¹³ Yet it is strange that within the space of two chapters we have references both to Esau being blessed and to missing out on a blessing. As Heb 12 connects the rights of the birthright which Esau sold to the blessing which he seeks in Gen 27, it may be that the writer of Hebrews understood that Esau received some sort of blessing, but the patriarchal blessing of YHWH was forfeited. Nevertheless, Hebrews seems to highlight the complexity of Isaac’s blessing or curse of Esau.

Centuries later, Calvin and Wesley seem to give fairly similar interpretations as that found in Hebrews. Commenting on Heb 12, Calvin wonders how this episode is reconciled with Ezekiel 18:21 on repentance: “Thus it is that they who are given up to

9 See Attridge, Hebrews, 353; F.F. Bruce, The Epistle to the Hebrews: The English Text with Introduction, Exposition and Notes (NICNT; Grand Rapids: Eerdmans, 1990), 313.

10 See Attridge, Hebrews, 368; Lane, Hebrews 9-13, 455-456.

11 This fact was noted in the recent article by Rainer Kampling, “Wieder kein Segen - Esau im Neuen Testament,” in Esau -Bruder und Feind (ed. Gerhard Langer; Göttingen: Vandenhoeck & Ruprecht, 2009), 231-233.

12 E.g. Lane, Hebrews 9-13, 455-456.

13 Attridge, Hebrews, 370.

a reprobate mind are never touched with genuine penitence. Hypocrites truly break out into tears, like Esau, but their heart within them will remain closed as with iron bars. Therefore, since Esau rushes forward, destitute of faith and repentance, to ask a blessing, there is no wonder that he should be rejected.”¹⁴ This does not mean, however, that Esau was not blessed. Calvin notes with regard to Gen 27:39 that Esau did indeed receive a blessing. This blessing, however, was merely a worldly, material blessing.¹⁵

A similar understanding can be seen in the work of Wesley:

Esau likewise obtained a blessing: yet it was far short of Jacob’s. 1. In Jacob’s blessing the dew of heaven is put first, as that which he most valued and desired: in Esau’s the fatness of the earth is put first, for that was it which he had the principal regard to. 2. Esau hath these, but Jacob hath them from God’s hand. God give thee the dew of heaven, ver. 28. It was enough to have the possession, but Jacob desired it by promise. … But the great difference is, that there is nothing in Esau’s blessing that points at Christ, nothing that brings either him or his into the church, and without that the fatness of the earth, and the plunder of the field, will stand him in little stead. Thus Isaac by faith blessed them both, according as their lot should be.¹⁶

Thus, both Calvin and Wesley can be understood as following the lead of Hebrews:

conceding that Esau was indeed blessed, but with a lesser blessing than that of Jacob.

Esau’s blessing is entirely material, as opposed to the “spiritual” blessing, the blessing of Abraham and YHWH, which Esau forfeited and which Jacob inherited.

Finally, it is worth mentioning two interpretations of the church fathers. Augustine and Ambrose both understand Isaac’s pronouncement to Esau as a blessing, but they qualify this blessing in different ways. Augustine feels that Isaac is “roughly

handled,” and gives Esau a blessing for the sake of peace. This, for Augustine, is comparable to those in the church who are offered the sacraments for the sake of peace even though they “live by the sword” and constantly stir up dissension. When Isaac speaks to Esau about removing the yoke from his neck, it is an invitation to change his ways. “Yes, you may have this communion in the dew of heaven and the fruitfulness of the earth but all the same you are living by your sword and either

14 Calvin, Genesis, 97-99.

15 Luther (Lectures on Genesis 26-30, 159) makes a similar assertion, but does not want to use the word blessing in relation to Esau.

16 Wesley’s Notes on the Bible, 672-673, available at http://www.ccel.org/ccel/wesley/notes.pdf.

Subsequent citations are to the pagination in this version.

rejoicing in the quarrels and dissension, or being scared out of your wits by them. So change yourself, and take the yoke from your neck.”¹⁷

Ambrose agrees that Esau is blessed, but in Ambrose’s understanding, Isaac makes the elder subject to Jacob because he is unwise. “But since he had two sons, one without moderation and the other moderate and wise, in order to take care of both of them like a good father, he placed the moderate son over the immediate [sic] one, and he ordered the foolish one to obey the one who was wise.”¹⁸ Then, borrowing from the Apostle Paul, Ambrose compares Jacob and Esau to the son of the free woman and son of the slave girl, representing the law and grace. Thus, when Esau decides to live by grace and not “the letter,” he will break the yoke from his neck.¹⁹

In summary, pre-modern interpretations in both the Jewish and Christian tradition assume that Esau was blessed, but that this blessing was inferior to Jacob’s, and was qualified for various reasons.