What Does Genesis 27:42 Mean in the King James?
And these words of Esau her elder son were told to Rebekah: and she sent and called Jacob her younger son, and said unto him, Behold, thy brother Esau, as touching thee, doth comfort himself, purposing to kill thee.
The analysis reads the King James wording.
King James Version The King James Version, first published in 1611. Selah Verse shows the standard text.
THE KEY
The word “comfort” reveals that Esau is soothing himself with the thought of his brother’s death.
THE MEANING
A threat can reach the person in danger through someone who hears it first: Rebekah hears the plan and calls Jacob. Esau’s intended violence has become self-consolation, making his brother’s death a source of relief. The harm is already taking shape inwardly before the act.
WHAT THIS UNDOES
The lie that revenge will bring relief: here, comfort is already bound to the destruction Esau intends.
THE ROOT
מִתְנַחֵם
mitnachem
GROWS FROM
נחם
n-ḥ-m
Comfort, console; also relent or regret.
“comforts himself” in this verse is mitnachem. The reflexive form makes the consolation self-produced: Esau finds relief in the thought of killing Jacob. This root can also name comfort given to someone else, so the verse turns familiar language of consolation toward an act of intended destruction.
ALSO GROWS
niḥam: Be comforted; relent or regret.
נִחַם
The root’s range joins consolation with a change of course, revealing that comfort can meet pain in more than one way.
neḥamah: Consolation.
נֶחָמָה
This noun makes the shared language of comfort explicit; Genesis 50:21 uses the same root for comfort offered to frightened brothers.
יַעֲקֹב
Yaʿaqov
GROWS FROM
עקב
ʿ-q-b
Heel; by extension, to take by the heel or supplant.
“Jacob” in this verse is Yaʿaqov. The name carries the heel and supplanting image, so it holds a struggle over who overtakes whom. Here the brother targeted by violence is named inside that rivalry, making the threat part of a relationship already shaped by the contest for place.
ALSO GROWS
ʿaqev: Heel.
עָקֵב
The heel is the concrete image carried in Jacob’s name and the starting point of its wordplay.
ʿaqav: Take by the heel; supplant.
עָקַב
This verbal branch gives the name its force of overtaking, a fitting echo in a passage about danger between brothers.
וַתִּשְׁלַח
vattishlaḥ
GROWS FROM
שלח
sh-l-ḥ
Send forth, send away; release.
“sent” in this verse is vattishlaḥ. Rebekah sends for Jacob, giving the warning movement outward before the violence reaches him. The same root carries the sense of sending forth and releasing, so her action makes the danger speakable rather than keeping it concealed.
ALSO GROWS
shillēaḥ: Send away; release.
שִׁלֵּחַ
This verbal form shows the release carried in the same root as Rebekah’s act of sending.
shillūaḥ: Sending away; dismissal.
שִׁלּוּחַ
The noun preserves the root’s outward movement, echoing the message Rebekah sends to Jacob.
THE PATTERN
The wish for a brother’s ruin can take root inwardly before it reaches the hand.
Rejoice not when thine enemy falleth, and let not thine heart be glad when he stumbleth:And Cain talked with Abel his brother: and it came to pass, when they were in the field, that Cain rose up against Abel his brother, and slew him.Whosoever hateth his brother is a murderer: and ye know that no murderer hath eternal life abiding in him.THE THREAD
Now therefore fear ye not: I will nourish you, and your little ones. And he comforted them, and spake kindly unto them.Both verses use נחם (naḥam), meaning “comfort” or “console.” Here, self-consolation is tied to a plan to kill; in Genesis 50:21, comfort reaches frightened brothers through nourishment and kind speech. The shared root exposes how the same language can name relief built around destruction or care offered to another.
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