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Question 3
In his Septuagint survey, Bercot says *charis* most often means favor/goodwill from the powerful to the weaker, and he highlights examples like Jacob trying to “find grace” with Esau through gifts; how does that example reshape (or not reshape) the way you think about “finding grace,” especially if the person is actively seeking or responding rather than passively receiving?
Another way to ask: In the Septuagint, *charis* often means favor from someone stronger to someone weaker, like Jacob seeking Esau’s favor with gifts. How does that change (or not change) what “finding grace” means if someone is actively seeking it?

Direct Answer Based on the transcript, “finding grace” often means gaining favor or goodwill, and the Jacob–Esau story shows someone actively seeking that favor through concrete actions, not just passively receiving a status. This pushes “finding grace” toward a relational idea (seeking reconciliation and goodwill) rather than a purely automatic or one-sided transaction.

Support from Transcript:

  • From the Septuagint, Bercot says *charis* “simply means favor or goodwill,” usually from “a person of greater power… to one in a weaker… position.”
  • Jacob sends gifts “in order to gain favor or *charis* with Esau,” quoting Genesis 33: “That your servant might find grace… in the sight of my Lord.”
  • He highlights that Jacob is trying to “win Esau’s favor… with a whole host of presents,” so the passage doesn’t automatically mean “unmerited favor.”
  • He argues *charis* is “neutral… exactly like our English word favor,” not inherently “deserved” or “undeserved.”
  • He adds that *charis* often produces a response: recipients normally feel *charis* back—what we call “gratitude.”
Discussion Follow-ups If “finding grace” can involve pursuing goodwill, what kinds of actions today resemble Jacob’s pursuit (making peace, restitution, humility)? Where is the line between seeking favor and trying to earn wages?