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Journal articles on the topic 'Esau and Jacob'

Author: Grafiati

Published: 4 June 2021

Last updated: 1 February 2022

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1

van Neer, Joost. "Esau and Jacob (Sermon 4)." Augustinianum 57, no. 1 (2017): 145–68. http://dx.doi.org/10.5840/agstm20175718.

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Augustine’s Sermon 4 on Esau and Jacob is long (860 lines) and consists of a complex division in 37 chapters. This division makes it difficult to identify quickly and easily the rhetorical arrangement which must have been an important factor in making this sermon a success in the context of Augustine’s struggle against Donatism. This same division has been handed down through the centuries. Once the existing, complex division into 37 chapters is relinquished, it is possible, on the basis of linguistic and Scriptural indications, to establish the existence of a new, simple division into 3 parts

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2

Anderson, Bradford A. "Jacob, Esau, and the Constructive Possibilities of the Other." Biblical Theology Bulletin: Journal of Bible and Culture 49, no. 1 (2019): 15–21. http://dx.doi.org/10.1177/0146107918818039.

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The points of contact between Genesis 27 and 32–33 have inspired significant commentary through the years, much of which has revolved around the question of whether the latter should be understood as the fulfillment of Isaac's pronouncements over Jacob and Esau in the former. This essay highlights the role of the displaced firstborn Esau in these narratives, suggesting that a reading which is attentive to the unchosen brother can offer fresh perspective for thinking about some of the complexities surrounding blessing and fulfillment in the Jacob Cycle.

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3

Barahona, Angel. "From Cain and Abel to Esau and Jacob." Contagion: Journal of Violence, Mimesis, and Culture 8, no. 1 (2001): 1–20. http://dx.doi.org/10.1353/ctn.2001.0008.

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4

Schwartz, S. "Brothers of Choice, Chosen Brothers; Rama/Bharata; Jacob/Esau." Literature and Theology 6, no. 1 (1992): 11–22. http://dx.doi.org/10.1093/litthe/6.1.11.

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5

Skwire, Sarah. "Curse, Interrupted: Richard III, Jacob and Esau, and the Elizabethan Succession Crisis." Religions 9, no. 11 (2018): 331. http://dx.doi.org/10.3390/rel9110331.

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A previously unexplored reference to the biblical story of Jacob and Esau in Shakespeare’s Richard III underlines connections to the early modern dramatic preoccupation with the question of succession in the late Elizabethan era.

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6

Knohl, Israel. "Jacob-el in the Land of Esau and the Roots of Biblical Religion." Vetus Testamentum 67, no. 3 (2017): 481–84. http://dx.doi.org/10.1163/15685330-12341282.

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The name Jacob-el is to be found in topographical list of Ramesses ii, i.e. in the 13th century bc. Unlike to common view, this toponym should not be located in the north, since it is surrounded by toponyms with the prefix “Qos”. These toponyms were rightly connected by scholars to the worship of the Edomite god Qaus. Hence, it is suggested, that a clan related to an eponym named Jacob-el, settled in mount Seir or Edom in the 13th century bc. This assumption might shed a new light on the brotherhood and animosity between Jacob and Esau in the narrative of Genesis. It might also explain the tra

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7

John E. Curran Jr. "Jacob and Esau and the Iconoclasm of Merit." SEL Studies in English Literature 1500-1900 49, no. 2 (2009): 285–309. http://dx.doi.org/10.1353/sel.0.0057.

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8

Tsymbalyuk, Oleg. "THE MINDSET OF THE PATRIARCH JACOB AND HIS ANTIPODE BROTHER ESAU." Visnyk of the Lviv University, no. 28 (2020): 83–89. http://dx.doi.org/10.30970/2307-1664.2020.28.11.

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9

Strong, Justin David. "Aristotle and Hippocrates in the Book of Jubilees." Journal for the Study of Judaism 48, no. 3 (2017): 309–30. http://dx.doi.org/10.1163/15700631-12340147.

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This article explores undetected Greco-Roman backgrounds to three texts in Jubilees: the map of the world (8:10-12, 29-30), the introduction of Jacob and Esau (19:13-15), and Esau’s speech and its aftermath (37:18-38:3). The presence of Greco-Roman physiognomy and ethnography in these texts yields insight into the author’s purpose for including Esau’s otherwise unattested speech, his changes to the base text of the Jacob and Esau narratives, and the function of the map of the world. External to the text proper, the results are significant for uncovering the author’s understanding of the Judean

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10

Schwartz, Sarah. "Isaac’s dual test in the blessings narrative: A new reading of Gen 27:18-29." Journal for the Study of the Old Testament 43, no. 4 (2019): 693–711. http://dx.doi.org/10.1177/0309089218786098.

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This essay explores the meeting scene between Isaac and Jacob in Gen 27:18-29. The repetition of Isaac’s act of blessing in vv. 23 and 27 exposes the parallel structure of the scene, and Isaac’s dual test to determine his son’s identity. This structure emphasizes the importance of the sensory tests and Esau’s external identity markers—his hairy hands and the scent of the field—that convinced Isaac to bless the son standing before him. These identity markers are not merely technical; they are literary devices that point to Esau’s character and hint at the motivation behind Isaac’s desire to ble

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11

Smith, S. H. ""Heel" and "Thigh": the Concept of Sexuality in the Jacob-Esau Narratives." Vetus Testamentum 40, no. 4 (1990): 464–73. http://dx.doi.org/10.1163/156853390x00154.

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12

Dobkowski, Michael N., and Stephen J. Whitfield. "Voices of Jacob, Hands of Esau: Jews in American Life and Thought." American Historical Review 92, no. 1 (1987): 221. http://dx.doi.org/10.2307/1862947.

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13

Matthew T. Warnez, B. H. "The Agony at Mahanaim: Jacob–Esau Parallels in the David–Absalom Conflict." Catholic Biblical Quarterly 83, no. 4 (2021): 571–87. http://dx.doi.org/10.1353/cbq.2021.0121.

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14

Asamoah-Gyadu, J. Kwabena. "Learning to Prosper by Wrestling and by Negotiation: Jacob and Esau in Contemporary African Pentecostal Hermeneutics." Journal of Pentecostal Theology 21, no. 1 (2012): 64–86. http://dx.doi.org/10.1163/174552512x633303.

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Pentecostalism in Africa has evolved as different streams characterized by particular modes of articulating the Christian message. The older independent churches were known for their emphasis on healing and prophecy and the classical Pentecostals talked much about speaking in tongues and holiness. Although these themes are present in contemporary Pentecostal discourse the new churches are best known for their messages of empowerment and prosperity that are meant to address the aspirations of Africa’s upwardly mobile youth. Using the writings of two of the movements most influential leaders fro

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15

Tsymbalyuk, O. "A MODERN LOOK AT THE ANCIENT HERMENEUTICS OF THE BIBLICAL ESAU AND JACOB." Philosophical Horizons, no. 43 (August 27, 2020): 21–30. http://dx.doi.org/10.33989/2075-1443.2020.43.212694.

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16

Noble, Paul. "ESAU, TAMAR, AND JOSEPH: CRITERIA FOR IDENTIFYING INNER-BIBLICAL ALLUSIONS." Vetus Testamentum 52, no. 2 (2002): 219–52. http://dx.doi.org/10.1163/156853302760013875.

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AbstractAlthough the importance of inner-biblical allusion is now widely recognised, there is still some uncertainty about the criteria by which genuine allusions may be distinguished from, say, merely fortuitous resemblances. The present article tries to illuminate these issues through a study of Genesis xxxviii. Since there are numerous individual similarities between this chapter and the Succession Narrative, some scholars have claimed (by an argument of cumulative probabilities) that one story is intentionally alluding to the other. This method of identifying allusions, however, is here re

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17

Timmis, Patrick. "Undermining the Elect Nation: King Lear and the Hebrew Patriarchs at the Court of James I." Renaissance and Reformation 43, no. 3 (2020): 105–33. http://dx.doi.org/10.33137/rr.v43i3.35303.

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This article examines King Lear’s creative redeployment of the Old Testament stories of the patriarchs, especially the narrative of Jacob and Esau in the book of Genesis. After contextualizing the reliance of the “Gloucester subplot” on this narrative within a broader predestinarian tradition of representing the English monarchy as the fulfillment of Hebrew typology, the article asks how a courtly audience, amid the political upheavals of 1606, might have reacted to the play’s apparent subversion of Calvinist theopolitical certainties.

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18

Smith, Craig A. "Reinstating Isaac: The Centrality of Abraham's Son in the “Jacob—Esau” Narrative of Genesis 27." Biblical Theology Bulletin: Journal of Bible and Culture 31, no. 4 (2001): 130–34. http://dx.doi.org/10.1177/014610790103100402.

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19

Ephraim, Michelle Karen. "Jewish Matriarchs and the Staging of Elizabeth I in The History of Jacob and Esau." SEL Studies in English Literature 1500-1900 43, no. 2 (2003): 301–21. http://dx.doi.org/10.1353/sel.2003.0017.

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20

Assis, Elie. "Why Edom? On the hostility towards Jacob's brother in prophetic sources." Vetus Testamentum 56, no. 1 (2006): 1–20. http://dx.doi.org/10.1163/156853306775465144.

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AbstractThis contribution offers a new approach to explain the hostile attitude of the biblical sources towards Edom. It is suggested that the relations between Edom and Israel are influenced by the way in which Israel perceived the meaning of the struggle between their fathers—Esau and Jacob. The constant conflict between Edom and Judah may well have been connected by the inhabitants of Judah, consciously or subconsciously, with the conflict between Esau and Jacob over the birthright, and over the control of the promised land. Edom's aspirations to occupy areas in Israel may have been interpr

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21

Gellman, Jonathan S. "A Midrash on Melville: Recalling Ishmael, Esau, and Jacob from Lives of Exile, Estrangement, and Entanglement." Leviathan 17, no. 1 (2015): 61–79. http://dx.doi.org/10.1353/lvn.2015.0006.

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22

Krause, Joachim J. "Tradition, History, and Our Story: Some Observations on Jacob and Esau in the Books of Obadiah and Malachi." Journal for the Study of the Old Testament 32, no. 4 (2008): 475–86. http://dx.doi.org/10.1177/0309089208092143.

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23

Krzyszczuk, Łukasz. "Animalia dubia vel fabulosa jako przyczynek do polemiki antyheretyckiej w Komentarzu do Księgi Izajasza (VI 13, 19 - 14, 1) św. Hieronima." Vox Patrum 68 (December 16, 2018): 409–22. http://dx.doi.org/10.31743/vp.3367.

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The article presents the way of using paradoxographical information regarding the matter of animals with doubtful identification in leading anti-heretical and Anti-Judaist polemic on the example of the sixth book Commentary on Isaiah by Jerome of Stridon. In the allegoric explanation of Is 13:19 - 14:1 Bethlehem monk juxtaposed widely known information about mythological creatures with the well-known story from the Book of Genesis about the conflict of Esau with Jacob. This let him explain why the followers of Judaism and heretics are the allies when it comes to fighting with the Church. Anti

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24

Trautner-Kromann, Hanne. "From 'Jacob or Esau?' to 'Has the Messiah Come?' Controversies between Jews and Christians as Reflected in Bible Exegesis." Zutot 2, no. 1 (2002): 95–101. http://dx.doi.org/10.1163/187502102788638879.

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Krzysztofik, Małgorzata. "Motyw walki Jakuba z aniołem w piosence Jacka Kaczmarskiego wobec tradycji żydowskiej i chrześcijańskiej." Poznańskie Studia Teologiczne, no. 32 (August 5, 2019): 229–44. http://dx.doi.org/10.14746/pst.2018.32.14.

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The purpose of this publication is the interpretation of the song of Jacek Kaczmarski titledJacob wrestling with the angel which shows the speci city of the poet’s view of the biblical theme. In the rst part of the article, I discuss the gure of the Patriarch Jacob in the Bible and culture. Then I present the patriarch’s wrestling with an unknown opponent as it is shown in Jewish and Christian commentaries. In the interpretation of Kaczmarski’s song, I draw attention to the di eren- ces and similarities with the Scriptures and with Jewish and Christian interpretations. Kaczmarski creatively re

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26

Schmidt, Ludwig. "P in Deuteronomium 34." Vetus Testamentum 59, no. 3 (2009): 475–94. http://dx.doi.org/10.1163/156853309x445007.

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AbstractIn earlier research Dtn 34:1a*, 7-9 are mostly regarded as fragments of the priestly report of Moses' death. Since 1988 this has often been denied; however, the present article argues for the traditional position. The absence of a priestly notice on Moses' death ist no proof against P, since the pentateuchal redaction had only used fragments of the priestly report for the birth of Esau and Jacob (Gen 25:19, 20, 26b) as well. Further it is demonstrated that Aaron's death (Num 20:22bff.*), Num 22:1, the announcement of Moses' death and the appointment of Joshua (Num 27:12ff.) belong to P

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27

Тодиев, Александр. "Eschatology in the Intertestamental Period in Light of 4 Ezra 6, 7-10." Библейские схолии, no. 1(1) (June 15, 2020): 104–12. http://dx.doi.org/10.31802/bsch.2020.1.1.005.

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Материал статьи посвящён библейской эсхатологии. В межзаветной апокалиптической литературе жизнь мира делилась обыкновенно на две половины или же на два века: «нынешний век», «грядущий век». Для Ездры концепция «двух веков» является магистральной. В статье рассматривается аллегорическое переложение в 3 Езд. данной эсхатологической темы на мотив истории Иакова и Исава. Отмечена историософская традиция толкования 3 Езд. 6, 7-10. The article is devoted to the biblical eschatology. In the intertestamental apocalyptic literature the life of the world is divided commonly into two halves, or into two

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28

Olasupo, Fatai Ayisa. "Voice of Jacob Hand of Esau: Appraising the Role of Chief Executives and Party Leaders in Impeachment Processes in Nigeria." Beijing Law Review 05, no. 01 (2014): 7–21. http://dx.doi.org/10.4236/blr.2014.51002.

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29

Beller, Steven. "Malachi Haim Hacohen. Jacob & Esau: Jewish European History Between Nation and Empire. Cambridge: Cambridge University Press. Pp. xxi + 733." Austrian History Yearbook 51 (March 27, 2020): 333–35. http://dx.doi.org/10.1017/s0067237820000272.

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30

Amos, Clare. "The Genesis of Reconciliation: The Reconciliation of Genesis." Mission Studies 23, no. 1 (2006): 9–26. http://dx.doi.org/10.1163/157338306777890466.

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AbstractThe article begins by explaining the reason for the author's selection of the motif of reconciliation as a key to understanding Genesis in missional terms. She draws attention to the fact that though 'reconciliation' is often linked to mission, in reality the theological connections between mission and reconciliation are not always clearly spelt out. Additionally Robert Schreiter's seminal work on the subject has largely ignored the Old Testament.The article then identifies the key episodes in Genesis where reconciliation is explored, that between Jacob and Esau and that between Joseph

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31

Anderson, Bradford A. "Elie Assis . Identity in Conflict: The Struggle between Esau and Jacob, Edom and Israel. Siphrut 19. Winona Lake: Eisenbrauns, 2016. 214pp." AJS Review 40, no. 2 (2016): 393–95. http://dx.doi.org/10.1017/s0364009416000477.

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32

Brenner, Michael. "Malachi Haim Hacohen. Jacob & Esau: Jewish European History between Nation and Empire. New York: Cambridge University Press, 2019. 752 pp." AJS Review 44, no. 2 (2020): 448–50. http://dx.doi.org/10.1017/s0364009420000306.

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33

Zhakevich, Iosif J. "An Apparent Contradiction in Targum Pseudo-Jonathan Genesis 25:20–26: Was Rebekah Barren for Twenty or Twenty-Two Years?" Aramaic Studies 16, no. 1 (2018): 42–63. http://dx.doi.org/10.1163/17455227-01601001.

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Abstract While the Hebrew Bible does not specify the duration of Rebekah’s barrenness, Targum Pseudo-Jonathan (TgPsJ) Gen. 25:21 introduces a comment that Rebekah was barren for twenty-two years. This appears to produce an inconsistency, both between the Hebrew Bible and TgPsJ, and within the TgPsJ narrative itself. Two references to Isaac’s age—in the context of his relationship to Rebekah—seem to suggest that Rebekah was barren for twenty years: At 25:20, Isaac marries Rebekah when he is forty; and at 25:26, Esau and Jacob are born when Isaac is sixty. This twenty-year gap presumably reveals

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34

Hoch, Liron, and Menachem Kellner. "“The voice is the voice of Jacob, but the hands are the hands of Esau”: Isaac Abravanel between Judah Halevi and Moses Maimonides." Jewish History 26, no. 1-2 (2012): 61–83. http://dx.doi.org/10.1007/s10835-012-9157-3.

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35

Tirosh-Samuelson, Hava. "Jacob and Esau: Jewish European History between Nation and Empire. By Malachi Haim Hacohen. Cambridge: Cambridge University Press, 2019. Pp. xxii+734. $105.00 (cloth); $34.99 (paper)." Journal of Modern History 92, no. 4 (2020): 901–2. http://dx.doi.org/10.1086/711247.

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36

Grzybowski, Adam, and Luis Goldman. "Jacob, Esaú e a sopa." Arquivo Maaravi: Revista Digital de Estudos Judaicos da UFMG 12, no. 23 (2018): 248. http://dx.doi.org/10.17851/1982-3053.12.23.248.

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37

Gordon, R. P., and B. Dicou. "Jakob en Esau, Israel en Edom. Israel tegenover de volken in de verhalen over Jakob en Esau in Genesis en in de grote profetieen over Edom." Vetus Testamentum 43, no. 2 (1993): 279. http://dx.doi.org/10.2307/1519365.

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38

SILVA, ANA CLÁUDIA SURIANI DA. "ESAÚ E JACOB E MEMORIAL DE AYRES: MANUSCRITOS QUE VIAJAM." Machado de Assis em Linha 12, no. 26 (2019): 125–60. http://dx.doi.org/10.1590/1983-6821201912268.

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Resumo Este artigo examina os manuscritos dos romances Esaú e Jacob (1904) e Memorial de Ayres (1908) de Machado de Assis. Os dois dossiês genéticos são compostos, respectivamente, por 834 e 484 fólios e encontram-se na Academia Brasileira de Letras, no Rio de Janeiro. Com base na tipologia de documentação genética estabelecida por De Biasi (1996), estabeleço o tipo de documento genético que eles constituem. Os dois dossiês genéticos desafiam a tradicional extrapolação das trajetórias textuais representada por um dossiê genético particular, ou seja, uma cadeia cronológica de documentos que vai

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39

Welge, J. "Machado de Assis Esau e Jaco: And the Problem of Historical Representation." Luso-Brazilian Review 52, no. 2 (2015): 19–36. http://dx.doi.org/10.3368/lbr.52.2.19.

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40

SCHOEPS, LUCIANA ANTONINI. "PEÇAS MÓVEIS DE UM QUEBRA-CABEÇA DE ANEDOTAS: REESCRITURA NO MANUSCRITO DE ESAÚ E JACOB." Machado de Assis em Linha 11, no. 24 (2018): 77–93. http://dx.doi.org/10.1590/1983-6821201811246.

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Resumo Partindo de uma breve descrição do manuscrito de Esaú e Jacob, guardado na Academia Brasileira de Letras (ABL), pretende-se apresentar um interessante caso que revela um aspecto dos modos de composição do romance. A partir da reordenação da numeração dos fólios do manuscrito, percebe-se que a reescrita machadiana opera por meio de uma ampliação e/ou reorganização das anedotas que compõem a narrativa, como se elas fossem peças móveis no quebra-cabeça do romance.

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Becker, Joachim. "B. Dicou, Jakob en Esau, Israël en Edom. Israël tegenover de vol ken in de verhalen over Jakob en Esau in Genesis en in de grate profetieën over Edom, Voorburg (Publivorm) 1990, 299 S." Biblische Zeitschrift 38, no. 1 (1994): 109–10. http://dx.doi.org/10.1163/25890468-03801013.

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Terka, Mariusz. "Nauczanie św. Augustyna o Żydach w świetle "Enarrationes in psalmos"." Vox Patrum 57 (June 15, 2012): 677–98. http://dx.doi.org/10.31743/vp.4160.

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Christian reflection of God’s Revelation, given especially in Jesus Christ, from the very beginning has developed with a personal tension between the continuing message of the Old Testament and the newness brought on by the New Covenant. The Christian attitude towards the traditions of Judaism have held a special place in this field. Many of the early Christian writers engaged in this attitude, proclaiming the superiority of the Gospel to the Law of Moses, meanwhile also underlining the idea of continuity, which occurred between the Church and Israel. These same views found their way into the

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Montero González, Martha Soledad. "Emilio: Niño y Educación." Magistro 3, no. 5 (2009): 59. http://dx.doi.org/10.15332/s2011-8643.2009.0005.03.

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El Emilio publicado por Juan Jacobo Rousseau, en 1762, centra su preocupaciónen la educación del individuo. Afirma que todo: “está bienen el niño al salir de las manos del autor de la naturaleza y que tododegenera en las manos del hombre”. Con esta afirmación, se da inicioen este texto, a la trayectoria recorrida por Rousseau a propósito de suconcepción de niño y de educación, como un efecto de la relación conla naturaleza, con los hombres y con las cosas, en la medida que: lanaturaleza tiene que ver con el desarrollo interno de las facultades y delos órganos, el hombre tiene que ver con la ed

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44

Vallejo Castro, Ruth, and María Guadalupe Tapia Fernández. "Efigies para encarar la violencia entre hermanos: Una visión psicoanalítica." PSICUMEX 5, no. 1 (2015): 19–33. http://dx.doi.org/10.36793/psicumex.v5i1.249.

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Este artículo parte de la tesis propuesta por Freud en torno al complejo de Edipo, el cual se reedita a partir del nacimiento de los hermanos hasta convertirse en un complejo familiar, que proporciona así un atisbo de lo que al complejo fraterno se refiere. La presente investigación, de carácter documental, muestra cómo surge la rivalidad fraterna y aporta algunos modos de resolución. Para lograr tal fin, se rastrearon desde la literatura cuatro narraciones que se analizaron bajo una mirada analítica: el mito de Edipo en Colono; los relatos bíblicos de Caín y Abel; Jacob y Esaú; y José y sus h

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45

Armando-Pizarro, Alejandro. "Crítica de las ciencias sobre la moral de la sociedad." Gaceta Científica 1, no. 2 (2019): 139–43. http://dx.doi.org/10.46794/gacien.1.2.439.

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La presente investigación busca explicar relación entre el progreso científico y el progreso moral y su carácter contradictorio de esa relación, así como la razón de saber cómo resolver esas contradicciones, constituyendo uno de los problemas filosóficos y sociales fundamentales de nuestro tiempo. Juan Jacobo Rousseau1, fue el primero en comprobar desde el punto de vista romántico, la influencia negativa de las ciencias sobre el estado moral de la sociedad. Sus opiniones fueron paradojales en diversos aspectos del progreso social, sin embargo testimoniaban la profunda perspicacia filosófica de

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46

Owen, V. "Belgium - biosensor used to monitor spent dialysate urea level In ASAIO J. (40/3 (M393–M400) 1994) P. Jacobs, W. Sansen, R. Hombrouckx of ESAT-MICAS report on “Continuous monitoring of the spent dialysate urea level using a disposable biosensor: Clinical evaluation”." Biosensors and Bioelectronics 10, no. 3-4 (1995): xii. http://dx.doi.org/10.1016/0956-5663(95)96885-3.

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Temmingh, H., D. J. Stein, F. M. Howells, et al. "Biological Psychiatry Congress 2015." South African Journal of Psychiatry 21, no. 3 (2015): 24. http://dx.doi.org/10.4102/sajpsychiatry.v21i3.893.

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<p><strong>List of Abstract Titles and authors:<br /></strong></p><p><strong>1. Psychosis: A matter of mental effort?</strong></p><p>M Borg, Y Y van der Zee, J H Hsieh, H Temmingh, D J Stein, F M Howells</p><p><strong>2.In search of an affordable, effective post-discharge intervention: A randomised control trial assessing the influence of a telephone-based intervention on readmissions for patients with severe mental illness in a developing country</strong></p><p><strong></strong>U A Both

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"Esau and Jacob: a novel." Choice Reviews Online 38, no. 07 (2001): 38–3795. http://dx.doi.org/10.5860/choice.38-3795.

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Snyman, Gerrie F. "Readers' Disgust in the Case of Rebekah, Jacob, Isaac, and Esau: Perverters of Justice?" Old Testament Essays 33, no. 33 (2020). http://dx.doi.org/10.17159/2312-3621/2020/v33n3a6.

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ABSTRACT Popular readings, for example, sermons appear to exonerate Rebekah and Jacob (Gen. 25: 19-34; Gen 27-29, 33), as if they want to salvage the relation between faith and good character. Scholarly readings are more ready to question Rebekah and Jacob on a continuum between Rebekah and Jacob as deceitful and rescuing the Abrahamic covenant. Who are to be regarded as the perpetrators perverting justice in this narrative? In this essay, I would optfor Esau as the injured party of the fraud perpetrated by his mother and brother. The argument starts with the notion of moral perversity as fram

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Ogoke, IJ. "The hand of Esau but the voice of Jacob." International Journal of Natural and Applied Sciences 2, no. 3 (2007). http://dx.doi.org/10.4314/ijonas.v2i3.36106.

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