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The Book of Genesis speaks of the relationship between Jacob and Esau, focusing on Esau's loss of his birthright to Jacob and the conflict that had spawned between their descendant nations because of Jacob's deception of their aged and blind father, Isaac, in order to receive Esau's birthright/blessing from Isaac. This conflict was paralleled by the affection the parents had for their favored child: "Now Isaac loved Esau, because he did eat of his venison, and Rebekah loved Jacob." (). Even since conception, their conflict was foreshadowed: "And the children struggled together within her; and she said, If it be so, why am I thus? And she went to enquire of the Lord. And the Lord said unto her, Two nations are in thy womb, and two manner of people shall be separated from thy bowels; and the one people shall be stronger than the other people; and the elder shall serve the younger." () This passage in is as if Jacob was seemingly trying to pull Esau back into the womb so that he could be firstborn.〔Attridge & Meeks. ''The Harper Collins Study Bible'', (ISBN 0060786841, ISBN 978-0-06-078684-7 ), 2006, p. 40〕 The ''grasping of the heel'' is also a reference to deceptive behavior.〔Genesis 25:26, NIV footnote〕 ==Birthright== In Genesis, Esau returned to his brother Jacob being famished from the fields. He begged his twin brother to give him some "red pottage" (paralleling his nickname, (ヘブライ語:אדום) (''`Edom'', meaning "red")). Jacob offered to give Esau a bowl of stew in exchange for his birthright (the right to be recognized as firstborn) and Esau agreed.〔(Duffy, Daniel. "Esau." The Catholic Encyclopedia. Vol. 5. New York: Robert Appleton Company, 1909. 12 Jul. 2013 )〕 The birthright has to do with inheritance of goods and position both. The tale is typically biblical. Esau acts impulsively. As he did not value his birthright over a bowl of lentil stew, by his actions, Esau demonstrates that he does not deserve to be the one who continues Abraham's responsibilities and rewards under God's covenant, since he does not have the steady, thoughtful qualities which are required.〔(Elazar, Daniel J., "Jacob and Esau and the Emergence of the Jewish People", Jerusalem Center for Public Affairs )〕 Jacob shows his wiliness as well as his greater intelligence and forethought. What he does is not quite honorable, though not illegal. The birthright benefit that he gains is at least partially valid, although he is insecure enough about it to conspire later with his mother to deceive his father so as to gain the blessing for the first-born as well.〔 Later, Esau marries two wives, both Hittite women, that is, locals, in violation of Abraham's (and God's) injunction not to take wives from among the Canaanite population. Again, one gets the sense of a headstrong person who acts impulsively, without sufficient thought (Gen.26:34-35). His marriage is described as a vexation to both Rebekah and Isaac. Even his father, who has strong affection for him, is hurt by his act. This action alone forever rules out Esau as the bearer of patriarchal continuity. Esau could have overcome the sale of his birthright; Isaac was still prepared to give him the blessing due the firstborn. But acquiring foreign wives meant the detachment of his children from the Abrahamic line. Despite the deception on the part of Jacob and his mother to gain Isaac's patriarchal blessing, Jacob's vocation as Isaac's legitimate heir in the continued founding of the Jewish people is reaffirmed. Daniel J. Elazar suggests that the Bible indicates that a bright, calculating person who, at times, is less than honest, is preferable as a founder over a bluff, impulsive one who cannot make discriminating choices.〔 抄文引用元・出典: フリー百科事典『 ウィキペディア（Wikipedia）』 ■ウィキペディアで「Jacob and Esau」の詳細全文を読む スポンサード リンク
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