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Esau (Hebrew עֵשָׂו, Standard Hebrew Esav, Tiberian Hebrew ʿĒśāw) is the brother of Jacob (whom God renamed Israel) -- the patriarch and founder of the Israelites -- in the biblical Book of Genesis.^[1]. Esau was the oldest son of Isaac and Rebekah and the grandson of Abraham. Jacob and Esau were fraternal twins, with Esau born minutes before Jacob (Israel) and thus entitled to lead the family and obtain a preferred inheritance after Isaac's death.

Contents 1 Esau's Name 2 Biblical Description of Esau 3 Biblical Significance of Esau 4 Esau in the Book of Jubilees 5 Later History of Esau's Descendants 6 Notes 7 References

Esau's name in Hebrew means "hairy", and, according to Genesis 25:25, it is a reference to his hairiness at birth. He is also called "Edom", which means red. Genesis relates this directly to his selling his birthright for some "red stuff" (Gen. 25:30). However, Genesis also makes a point of mentioning that he was red when he emerged from the womb (Gen 25:25). However, this may be an example of retroactive nomenclature, as the land which was supposedly inhabited by his descendants, Edom, contains a great abundance of red rock, and most scholars believe that the name of the land is a topographical reference.

The Bible depicts Esau as a hunter who prefers the outdoor life, qualities that distinguished him from his brother.^[1] Esau is also considered to be the ancestor of the Edomites.^[1]. In the Book of Genesis, Esau is frequently shown being supplanted by his younger twin Jacob (Israel).

Genesis 25:19-25 narrates Esau's birth. He emerges from the womb with Jacob grasping his heel. He is described as: "Now the first came forth red, all over like a hairy garment; and they named him Esau."

Genesis 25:29-34 shows him willingly and foolishly selling his birthright to Jacob^[1] in exchange for a "mess of pottage" (meal of lentils). Some controversy has surrounded this scripture, in that some have noted that Esau may have been in danger of starving to death and was taken advantage of by Jacob in a vulnerable moment. Certainly, Jacob's refusal to share his food without exacting a high price from Esau is in conflict with Biblical principles for moral living such as charity and goodwill. However, others suggest that among the large entourage of Isaac's wealthy household, death from starvation would not likely have been a genuine danger simply on account of Esau not having caught anything while hunting that day. Owing to the strict law concerning draining the blood from an animal before eating it, Esau would not have expected to immediately eat what he killed and would probably have carried food while hunting. Rather, Esau's words about being close to death may have been dramatic exaggeration of the type frequently found in the Old Testament and that selling his birthright indicated Esau's lack of appreciation for the long-term value of such an intangible right when he was more interested in fulfilling his immediate needs.

Curiously, the Old Testament of the Bible does not tell us which of these views is correct, whether in God's eyes Esau was cheated by Jacob or whether Esau carelessly sold his birthright to Jacob. However, the New Testament Book of Hebrews in Chapter 12, verse 15-16, depicts Esau as unspiritual for thoughtlessly throwing away his birthright. It appears that in Isaac's eyes, at least, the deception was not wrong, as he not only refuses to take it back after learning he was tricked, but also will not give a second blessing to Esau (Gen. 27:34-40). He then reiterates his blessing of Jacob shortly before Jacob flees (Gen. 28:1-4).

In Genesis 27:1-40, Jacob uses deception to trick their father Isaac into giving Jacob the blessing normally due to the eldest, instead of giving it to Esau. Jacob's deception also engenders controversy, while motivated in fact by Rebekah, the mother of both Jacob and Esau and Isaac's beloved wife.

Genesis 28:28 explains the conflict between the parents and their children: "Now Isaac loved Esau, because he had a taste for game, but Rebekah loved Jacob." (emphasis added).

In Genesis 27:5-7, "Rebekah was listening while Isaac spoke to his son Esau. So when Esau went to the field to hunt for game to bring home, 6 Rebekah said to her son Jacob, "Behold, I heard your father speak to your brother Esau, saying, 7 'Bring me some game and prepare a savory dish for me, that I may eat, and bless you in the presence of the LORD before my death.'". Rebekah then instructs Jacob in an elaborate deception through which Jacob pretends to be Esau, in order to steal from Esau Isaac's blessing and birthright -- which in theory Esau had agreed to give to Jacob. As a result, Jacob becomes the spiritual leader of the family after Isaac's death and the heir of the promises of Abraham (Gen. 27:37).

Esau, naturally, is furious and vows to kill Jacob (Gen. 27:41). Once again Rebekah intervenes to save her youngest son Jacob from being murdered by her eldest son, Esau.

Therefore, at Rebekah's urging, Jacob flees to a distant land to work for a relative, Laban (Gen. 28:5). To engineer Jacob's escape unharmed, Rebekah invents a story about not wanting Jacob to marry a local Heth-ite woman (Gen. 27:46).

Esau married Canaanite women, but, upon hearing that this greatly displeased his parents, Esau married his cousin Mahalath, the daughter of Ishmael (Gen. 28:6-9). Esau thus demonstrates loyalty to his parents and their wishes. However, the Bible portrays Rebekah's expression of displeasure with the women of the region as actually being only a ruse to facilitate Jacob's escape from Esau's murderous threats.

Evidently illustrating Biblical morality, Jacob actually receives none of his father's inheritance after the elaborate deception aimed at taking it from Esau. Jacob having fled for his life, leaves behind the wealth of Isaac's flocks and land and tents in Esau's hands. Jacob is forced to sleep out on the open ground and then work for wages as a servant in Laban's household. Jacob, who had deceived and cheated his brother, is in turn deceived and cheated by his relative Laban concerning Jacob's seven years of service (lacking any money for a dowry) for the hand of Rachel, receiving Leah instead.

Meanwhile, Esau also shows forgiveness and reconciliation. In spite of this bitter conflict, Genesis Chapters 32-33 tells a heart-warming story of Jacob and Esau eventually being reconciled. Jacob effectively apologizes to Esau, indirectly through sending multiple waves of gifts to Esau as they approach each other, and Jacob ultimately bowing down before Esau. It is not until Jacob has set in motion these plans to send gifts to Esau as attempts at reconciliation that God appears to Jacob and renames Jacob as "Israel." The brother who sought to take Esau's position as leader of the family in the end bows down to Esau.

But upon seeing his brother again, Esau -- who had once vowed to kill him -- warmly embraces and welcomes his brother Jacob back, refusing most of Jacob's gifts as being too generous. The brothers weep upon being reunited.

In the Book of Jubilees (which is not part of the Jewish nor Christian canons), Esau's father, Isaac, compels Esau to swear not to attack or kill Jacob after Isaac has died. However, after the death of Isaac, the sons of Esau convince their father to lead them, and some hired mercenaries, against Jacob in order to kill Jacob and his family and seize their wealth, (especially the portion of Isaac's wealth that Isaac had left to Jacob upon his death). In the ensuing battle, Jacob kills Esau with an arrow. The sons of Jacob then defeat the rest of the attackers despite overwhelming odds.

Some of the sons of Esau are spared, but they are sworn to serve and pay fealty to Jacob.

Genesis Chapter 36 lists some of the early descendants of Esau and describes his people as settling in the hill country of Seir. His death is not recounted in the Bible. However, during the time that the Israelites were in captivity in Egypt, the Edomites established their own kingdom and had many kings before the Israelites established any kings.

Hundreds of years later, when the Israelites returned from captivity in Egypt during the Exodus, God commands the Israelites to honor and respect their "brothers" the Edomites, the descendants of Esau. The Israelites are commanded to be careful not to provoke the Edomites or take anything from them without paying for it. However, although the Bible does not record it in connection with those events, later God expresses anger at the Edomites for not showing the Israelites hospitality, such as in Numbers 20:14-22.

There are many Biblical references to hostility between the people of Israel and the people of Edom (e.g., 2 Samuel 8:12-14; 2 Kings 8:20-22; Psalm 137:7), and it is possible that some of the narrative of Genesis is intended to explain the origins and justification of that hostility. The Edomites (also known as Idumeans) came to be dominated by the larger kingdom of Israel, but from time to time fought wars with Israel throughout Israel's history.

Approximately 1000 years after Esau's and Jacob's common birthday, God expresses extreme anger and condemnation upon the Edomites such as in the prophesies of the Book of Malachi Chapter 1 and the Book of Obadiah Chapter 1. However, although the Bible follows the convention of describing the Edomites by the name of their long-dead patriarch Esau, the specific reasons given for God's anger involve then-recent sins of the Edomite people, not of the individual man Esau. Id.

The prophesies of Obadiah and to some extent also Malachi indicate that the Edomite race no longer exists in modern times. In Obadiah Chapter 1:18, it is declared: ' "But the house of Esau will be as stubble. And they will set them on fire and consume them, So that there will be no survivor of the house of Esau," For the LORD has spoken. ' (Emphasis added.)

Although not all scholars accept the Bible as an authoritative source of history, it is clear that the Old Testament's harsh condemnation of the Edomites in Malachi and Obadiah are intended by the Biblical authors to refer to a people who no longer exist. Whether or not this is an accurate history, the Biblical text cannot be understood as intending to condemn any people group still in existence.

• Metzeger, Bruce M. (ed); , Michael D. Coogan (ed) (1993). The Oxford Companion to the Bible. Oxford, UK: Oxford University Press. ISBN 0-19-504645-5.