하나님나라를 꿈꾸며(Kingdom of God)

27 When the boys grew up, Esau was qa skillful hunter, a man of the field, while Jacob was a quiet man, rdwelling in tents. 28 Isaac loved Esau because she ate of his game, but Rebekah loved Jacob.

Esau Sells His Birthright

29 Once when Jacob was cooking stew, Esau came in from the field, and he was exhausted. 30 And Esau said to Jacob, “Let me eat some of that red stew, for I am exhausted!” (Therefore his name was called Edom.5) 31 Jacob said, “Sell me your birthright now.” 32 Esau said, “I am about to die; of what use is a birthright to me?” 33 Jacob said, “Swear to me now.” So he swore to him and tsold his birthright to Jacob. 34 Then Jacob gave Esau bread and lentil stew, and he ate and drank and rose and went his way. Thus Esau despised his birthright.

q ch. 27:3, 5

r Heb. 11:9

s ch. 27:4, 7, 9

5 Edom sounds like the Hebrew for red

t Heb. 12:16

 The Holy Bible: English Standard Version (Wheaton, IL: Crossway Bibles, 2016), 창 25:27–34.

27-28절) 에서와 야곱이 자라서 에서는 능숙한 사냥꾼으로 들사람이 되고 반면에 야곱은 조용한 사람으로 장막에 거주했다. 이삭은 에서가 사냥한 고기를 좋아해서 그를 사랑했고 리브가는 야곱을 사랑했다. 

니므롯(10:9)과 에서만이 성경에 등장하는 사냥꾼이다. 사냥해서 잡은 음식을 먹을 수 있지만 하나님께 드리는 제물을 가축들로 제한되었다. 이처럼 성경은 들짐승을 사냥하는 사람을 긍정적으로 여기지 않았다. 

본문은 이삭은 에서를, 리브가는 야곱을 편애하고 있다고 말한다. 이처럼 부모의 편애는 아이들에게 좋지 않은 영향을 미치는데 결과적으로 이후의 장자권을 둘러싼 심각한 싸움으로 이어지게 된다. 혹시 이것의 이유가 이삭과 리브가의 불화로 인한 것인지는 알 수 없다. 하지만 일반적으로 부부관계가 건강하지 못할 때 자녀들 사이의 갈등이 심각한 것을 알 수 있다. 

본문의 조용한이라는 단어는 ‘탐’이라는 단어로 ‘평화로운, 완전한, 완벽한’이라는 단어로 조용하고 편안한 태도나 삶의 방식의 특징을 즐기는 상태를 말한다. 하지만 이후의 야곱의 모습을 보면 도덕적으로 완전한이라는 의미라기 보다는 세상 물정에 익숙하고 수완이 좋은 유능한 사람의 모습을 보인다.

-  4. The adj. תָּם occurs rarely outside the book of Job, conveying different meanings: blameless, innocent, sincere, quiet, peaceful, pious, pure, healthy, etc. In Gen 25:27 Jacob as opposed to Esau is characterized as אִישׁ תָּם, “a quiet (and well-cultured) man,” unlike his brother, a man of the open country (Westermann, BKAT, I/2, 502). The difficult text of Ps 73:4 refers to the healthy (תָּם) and strong/fat bodies of the wicked (cf. Kraus, BKAT XV/2, 664). The word תָּם designates (esp. in the Wisdom literature) a discernible group of people to whom adherence to the ethos and social values that clearly distinguish the God-fearing from the wicked (עִקֵּשׁ) is of prime importance. They are called the innocent (Ps 64:4 [5]), the blameless (Job 8:20; 9:20–22), the pious and upright (with יָשָׁר Job 1:1, 8; 2:3; as par. to אִישׁ שָׁלוֹם Ps 37:37; cf. Prov 29:10). The word does not appear in the prophetic literature or in any cultic context nor as an attribute of God (THAT 2:1050). In Song of Songs 5:2 and 6:9 it is used as a term of endearment, namely, flawless/perfect one (HALAT 1604).

adj. adjective (adjectival)

BKAT Biblischer Kommentar: Altes Testament

BKAT Biblischer Kommentar: Altes Testament

par. parallel(s)/and parallel passages

THAT Theologisches Handbuch zum Alten Testament, ed. E. Jenni and C. Westermann, 2 vols., Munich, 1971, 1976

HALAT Hebräisches und aramäisches Lexicon zum Alten Testament, ed. L. Koehler, W. Baumgartner, and J. J. Stamm, 5 vols., Leiden, 1967–19953

 Willem VanGemeren, ed., New International Dictionary of Old Testament Theology & Exegesis (Grand Rapids, MI: Zondervan Publishing House, 1997), 307.

29-34절) 어느날 야곱이 죽를 만들었을 때 에서가 배가 고픈채로 들에서 돌아왔다. 에서는 야곱에게 내가 피곤하니 그 붉은 것을 먹게하라. 그래서 에돔의 별명에 에돔이 되었다. 여기서 에돔이라는 단어는 붉은 것과 같은 발음이다. 야곱은 붉은 죽의 댓가로  형의 장자권을 자신에게 넘기라고 요청했다. 이에 에서는 지금 내가 배가고파 죽게되었는데 장자권이 무슨 소용이냐하며 야곱에게 장자권을 넘기기로 했다. 이에 야곱은 에서에게 맹세하게 했고 에서가 맹세하고 장자권을 야곱에게 팔았다. 야곱이 떡과 팥죽을 에서에게 주었고 에서가 먹고 마시고 일어나 갔다. 이는 에서가 장자권을 가볍게 여겼기 때문이다. 

장자권의 싸움이 일어난 이때 에서와 야곱의 나이는 얼마나 될까? 에서가 배고픔을 견디지 못할 정도로 어리고 장자권을 쉽게 포기할 정도로 미성숙한 상태였기에 10대 후반이나 20대 초반이 아닐까 생각된다. 

본문의 발단은 능숙한 사냥꾼인 에서가 들에서 빈손으로 돌아와 매우 배고픈 상태에서 시작된다. 바로 이때 야곱은 죽을 쑤고 있었고 에서는 그 붉은 죽을 원했다. 이일로 에돔이 에서의 별명이 되었다. 붉은 것을 먹었기에 에돔, 붉은 사람이 된 것이다. 속이는 자였던 야곱은 이 상황을 놓치지 않았다. 너무 배가 고팠던 에서는 자신의 장자권을 귀히 여기지 않고 아무 생각없이 이를 야곱에게 넘겼다. 예언대로 에서는 장자권을 내주었고 야곱은 결사적으로 장자권을 빼앗고 있는 것이다. 

장자권은 일반적으로 유산을 나눠받는 권리를 말한다. 장자는 다른 자녀보다 한 몫을 더 받을 수 있는 권리를 가진다. 하지만 여기서 장자권은 아브라함에게 주신 축복이 장자에게 주어지는 것이다. 에서가 장자권을 포기한 것은 단지 유산이 아니라 장자를 통해 이어질 하나님의 약속, 축복을 포기한 것과 같다. 

야곱이 죽을 쑤고 있는 이곳은 어디일까? 아마도 부모가 있는 집은 아닐 것이다. 아마도 목축하는 야영지였고 이곳에 사냥하던 에서가 들러서 야곱이 쑨 죽을 요청하고 있는 것이다. 야곱이 이러한 상황 전체를 기획한 것으로 보이지는 않는다. 우연히 죽을 쑤고 있는데 배고파 들어오는 형에게 장자권을 요청한 것이다. 에서의 가장 큰 실수는 이 죽을만큼 배고픈 상태에서 장자권이 의미가 없다고 여겼고 34절은 이에 대해서 장자의 명분을 가볍게 여겼다라고 말하고 있다. 본문의 가볍게 여기다라는 단어는 ‘바자’라는 히브리어로 멸시하다, 경멸하다라는 의미를 지닌다. 이 단어는 사울의 딸 미갈이 다윗왕이 여호와앞에서 뛰놀며 춤추는 것을 보고 업신여겼을 때(삼하 6:16), 다윗이 우리아의 아내 밧세바를 취함으로 하나님을 업신여겼다(삼하 12:10)라고 말한다. 말 그대로 중요하게 여기지 않고 가볍게 여기고 무시하는 것을 말한다. 이 단어는 무겁게 여기다, 존중하다라는 ‘카보드’의 반대말이다. 

-   (bāzâ), q. be contemptible, think lightly of, despise; ni. part. despised, contemptible; hi. inf. cause to despise (#1022); בִּזָּיוֹן (bizzāyôn), nom. contempt (hapleg., Esth 1:18, #1025).

ANE Middle Heb., Jewish Aram. בָּזָה; Syr., Mand. bsʾ, to despise; Arab bazāw, to subjugate; Akk. buzzuʾu / buzzûm, to treat badly; Middle Heb., Jewish Aram. בִּזְיוֹנָא, contempt.

OT 1. Apparently, בָּזָה and בּוּז are derived from the same two strong consonants (בּז), although neither is necessarily secondary to the other (Bergsträsser, 2:170, §31c). Although Palache (14) suggests that בָּזָה and בּוּז are temporally distinguishable (allegedly found in earlier and later literature respectively), both verbal roots and their derivatives occur together throughout Wisdom/poetic literature in particular. Of the two roots, בָּזָה is more common and serves in a wider variety of contexts. An acc. normally follows (it occurs only 2× with לְ [2 Sam 6:16; 1 Chron 15:29]), while בּוּז normally occurs with לְ (an acc. follows it 3× [Prov 1:7; 23:22; 27:7, where one should read תָּבוּז rather than תָּבוּס]).

2. Vb. forms of בָּזָה occur 43× in the OT and signify undervaluing someone or something, i.e., “to accord little worth” (TWOT 1:98). The contrast between בָּזָה and כָּבֵד, honor (#3877; 1 Sam 2:30), יָרֵא, fear (#3707; Yahweh, Prov 14:2), and שָׁמַר, keep (#9068; God’s commandments, Prov 19:16), helps demonstrate that one who despises (בָּזָה) someone or something treats with irreverence, rejects, or devalues the person/thing held in contempt. Although בָּזָה denotes an inner attitude, it clearly impacts relationships.

(a) Contempt for animals. When King Saul attacked the Amalekites, he ordered his soldiers to exterminate only the “despised” animals (those having some kind of imperfection [1 Sam 15:9]). Scholars have offered various alternatives for the problematic form נְמִבְזָה. Driver (124) called it a “grammatical monstrum, originating evidently in the blunder of a scribe” (cf. BL, 422, §t”; GKC, 213, §75y). Gesenius (463) explains the form as a contraction of a nom. מִבְזֶה and the part. נִבְזֶה, while KD (152–53) regard it as a ni. part. formed from a nom. (מִבְזֶה, contrary to all analogy). Boström (18, 34) contends that the problematic form resulted from the intentional combination of the ni. part נִבְזָה and the adj. מָזֶה, producing a translation “lean and poor.” The MT form does appear to be some kind of scribal error. (Cf. LXXB: πᾶν ἔργον ἠτιμώμενον = MT: כָּל־הַמְּלָאכָה נְמִבְזָה, all the property that was disposed.)

(b) Contempt in various human relationships. In the context of human relationships, בָּזָה describes contempt felt by a wife for her husband (Esth 1:17; cf. the derivative of בָּזָה [hapleg.] in 1:18, בִּזָּיוֹן) and a foolish son for his mother (Prov 15:20). Simply because of his lack of wealth, many reject a poor man’s wisdom (Eccl 9:16). Antiochus Epiphanes, who would defile the Jerusalem temple, is regarded as a man worthy of contempt (Dan 11:21).

(c) Contempt for people and institutions of Yahweh. Throughout biblical history people have sought to treat with contempt individuals or items valued by God. Esau treated his birthright, something of great worth, with flippancy by selling it to his brother, Jacob (Gen 25:24). Kings Saul (1 Sam 10:27) and David (17:42; 2 Sam 6:16 = 1 Chron 15:29), Mordecai (Esth 3:6), and Nehemiah and his coworkers (Neh 2:19) experienced the contempt of others (who themselves later experienced shame or death).

The psalmist described the experience of scorn (Ps 22:6 [7]; 119:141), and the prophet Isaiah predicted the abusive treatment that the Servant figure would endure (Isa 53:3). The vb. בָּזָה occurs at the beginning and near the end of the verse to emphasize the contemptible treatment this Servant will receive. He will be treated with contempt and rejection as though he were a worthless object (see above examples). The juxtaposition of the rare pl. form אִישִׁים, men, and אִישׁ, man, in 53:6 highlights the solitary nature of his suffering. The combination of נֶפֶשׁ with a part. form of בָּזָה in 49:7 depicts the Servant figure as deeply despised (the MT לִבְזֹה in 49:7 should be read as a q. pass. part. [לִבְזוּי], a despised one, with 1QIsaa, Syr., Aq., Symm., and Th.).

Various individuals arrogantly despised God himself, his revelation of truth, or other sanctified items. Every act of disobedience against God constituted contempt of God and his revelation (Num 15:31; 2 Sam 12:9; 2 Chron 36:16). Although one might expect this from a “devious” person (Prov 14:2), Eli the priest (1 Sam 2:30), King David (2 Sam 12:9–10), King Zedekiah (Ezek 16:59), and the priesthood in Malachi’s day (Mal 1:6, 7, 12) treated Yahweh with contempt. The leaders of Israel (Ezek 22:8) and the elect nation as a whole (2 Chron 36:16) despised Yahweh and his sanctified institutions (“holy things” in Ezek 22:8 likely refers to the temple sacrifices and temple vessels).

King Zedekiah manifested his contempt for God by two acts of treachery (all four references to Zedekiah’s covenant treachery might refer only to the covenant he made with Nebuchadnezzar). By leading the elect nation in continued violation of the Mosaic covenant, he (and the nation) faced the curses of that covenant (Ezek 16:59; 17:19; cf. Deut 28:15–68). Zedekiah also broke his covenant with Nebuchadnezzar, an oath he had made in Yahweh’s name (Ezek 17:16, 18).

Such abhorrent treatment of Yahweh did not remain unpunished. The contempt normally returned in some form upon the author of בָּזָה. The human subjects of בָּזָה were cut off from the covenant community (Num 15:31), were despised by others (1 Sam 2:30; Mal 2:9), faced God’s wrath (2 Chron 36:16), or experienced death (2 Sam 12:9–10; Prov 19:16).

(d) Yahweh and contempt. The psalmist depicts a righteous man as one who despises a vile person (Ps 15:4). God himself despises the wicked (73:20) and caused Israel (Mal 2:9) and Edom (Jer 49:15; Obad 2) to experience the contempt of others.

In contrast to this, Yahweh does not despise the suffering of the afflicted (Ps 22:24 [25]; par. with שָׁקַץ [#9210]), the repentant heart (Ps 51:17 [19]), his captive people (69:33 [34]), or the destitute (102:17 [18]). Those who might face the contempt of others can rest in Yahweh’s acceptance of them.

See Contempt, disdain, disgust, loathing

Bibliography

TDOT 2:60–65; TWOT 1:98–99; G. Bergsträsser, Hebräische Grammatik, 1962; O. Boström, Alternative Readings in the Hebrew of the Books of Samuel, 1918; S. Driver, Notes on the Hebrew Text and the Topography of the Books of Samuel, 2d ed., 1960; W. Gesenius, Ausführliches grammatisch-kritisches Lehrgebäude der hebräischen Sprache, 1817; J. Palache, Semantic Notes on the Hebrew Lexicon, 1959.

q. qal

ni. niphal

hi. hiphil

inf. infinitive

hapleg. hapax legomenon

ANE Ancient Near East(ern)

Syr. Syiac (language)

Mand. Mandean

Akk. Akkadian

Palache J. L. Palache, Semantic Notes on the Hebrew Lexicon, tr. and ed. R. J. Z. Werblowsky, Leiden, 1959

acc. accusative(s)

acc. accusative(s)

TWOT Theological Wordbook of the Old Testament, ed. R. L. Harris et al., 2 vols., Chicago, 1980

BL H. Bauer and P. Leander, Historische Grammatik der hebräischen Sprache, Halle, 1918–1922; repr. 1962

GKC Gesenius’ Hebrew Grammar, ed. E. Kautzsch, tr. and ed. A. E. Cowley, Oxford, 19102 (ET of W. Gesenius, Hebräische Grammatik, ed. E. Kautzsch, Halle, 190928)

KD K. F. Keil and F. Delitzsch, Biblical Commentary on the Old Testament, tr. J. Martin et al., 25 vols., Edinburgh, 1857–1878; repr. 10 vols., Grand Rapids, 1973 (ET of Biblischer Kommentar über das AT, 15 vols., Leipzig, 1861–1870, 1862–18752)

ni. niphal

ni. niphal

adj. adjective (adjectival)

MT Masoretic text

LXX Septuagint

MT Masoretic text

hapleg. hapax legomenon

MT Masoretic text

q. qal

pass. passive

Syr. Syiac (language)

Aq. Aquila’s Greek version

Symm. Symmachus’s Greek version of the OT

Th. Theodotion’s Greek version of the OT

par. parallel(s)/and parallel passages

TDOT Theological Dictionary of the Old Testament, ed. G. J. Botterweck, H. Ringgren, and H.-J. Fabry, tr. J. T. Willis, Grand Rapids, 1974–(ET of TWAT)

TWOT Theological Wordbook of the Old Testament, ed. R. L. Harris et al., 2 vols., Chicago, 1980

 Willem VanGemeren, ed., New International Dictionary of Old Testament Theology & Exegesis (Grand Rapids, MI: Zondervan Publishing House, 1997), 628–630.