Genesis27
English Standard Version
1 was and his were so that he could not , he his and to him, My ; and he , Here I .
2He , , I am ; I do the of my .
3 then, your , your and your , and to the and for me,
4and for me , such I , and it to me so that I may , that my may you I .
5Now was when to his . So when to the to for and it,
6 to her , I your to your ,
7 me and for me , that I may it and you the Lord I .
8 therefore, my , my I you.
9 to the and me , so that I may from them for your , such as he .
10And you shall it to your to , he may you he .
11But to his , , my is a , and I am a .
12Perhaps my will me, and I shall to be him and a myself and a .
13His to him, Let your be me, my ; only my , and , them to me.
14So he and them and them to his , and his , as his .
15Then the of her , were with her in the , and put them her .
16And the of the she on his and on the of his .
17And she the and the , which she had , into the of her .
18So he to his and , My . And he , Here I . are you, my ?
19 to his , I am your . I have as you ; now and of my , that your may me.
20But to his , is that you have it so , my ? He , the Lord your success.
21Then to , come , that I may you, my , to know you are my or .
22So went to his , who him and , The is , but the are the of .
23And he did him, his were his . So he him.
24He , Are you my ? He , I am.
25Then he , Bring it to me, that I may of my you. So he brought it to him, and he ; and he him , and he .
26Then his to him, Come and me, my .
27So he came and him. And the of his and him and , , the of my is as the of a that the Lord has !
28May you of the of and of the of the and of and .
29Let you, and to you. over your , and may your to you. be everyone who you, and be everyone who you!
30As soon as had , when had gone from the of his , his from his .
31He also and it to his . And he to his , Let my and of his , that may me.
32His to him, are you? He , I am your , your , .
33Then trembled very and , was it then that and it to me, and I it you , and I have him? Yes, and he shall be .
34As soon as the of his , he and said to his , me, even me , O my !
35But he , Your , and he has your .
36Esau , Is he not ? For he has me two . He my , and , now he has my . Then he , Have you a for me?
37 and to , , I have him over you, and his I have to him for , and with and I have him. then can I for , my ?
38 to his , Have you but , my ? me, even me , O my . And his and .
39Then his and to him: , away from the of the shall your be, and away from the of on .
40By your you shall , and you shall your ; but when you you shall his from your .
41Now of the with his had him, and to , The of for my are ; then I will my .
42But the of her were to . So she and her and to him, , your himself about you by planning to you.
43 therefore, my , my . , to my in
44and , your —
45until your from you, and he you have to him. Then I will and you from . should I be of you in ?
46Then to , I my of the . one of the , one the women of the , good will my be to me?
Study Guide
Public-domain commentary and original-language notes for Genesis 27.
Chapter Summary
In this chapter: Isaac sends Esau for venison. (1–5). Rebekah teaches Jacob to obtain the blessing. (6–17). Jacob, pretending to be Esau, obtains the blessing. (18–29). Isaac's fear, Esau's importunity. (30–40). Esau threatens Jacob's life, Rebekah sends Jacob away. (41–46).
vv1-5
The promises of the Messiah, and of the land of Canaan, had come down to Isaac. Isaac being now about 135 years of age, and his sons about 75, and not duly considering the Divine word concerning his two sons, that the elder should serve the younger, resolved to put all the honour and power that were in the promise, upon Esau his eldest son. We are very apt to take measures rather from our own reason than from Divine revelation, and thereby often miss our way.
vv6-17
Rebekah knew that the blessing was intended for Jacob, and expected he would have it. But she wronged Isaac by putting a cheat on him; she wronged Jacob by tempting him to wickedness. She put a stumbling-block in Esau's way, and gave him a pretext for hatred to Jacob and to religion. All were to be blamed. It was one of those crooked measures often adopted to further the Divine promises; as if the end would justify, or excuse wrong means. Thus many have acted wrong, under the idea of being useful in promoting the cause of Christ. The answer to all such things is that which God addressed to Abraham, I am God Almighty; walk before me and be thou perfect. And it was a very rash speech of Rebekah, “Upon me be thy curse, my son.” Christ has borne the curse of the law for all who take upon them the yoke of the command, the command of the gospel. But it is too daring for any creature to say, Upon me be thy curse.
vv18-29
Jacob, with some difficulty, gained his point, and got the blessing. This blessing is in very general terms. No mention is made of the distinguishing mercies in the covenant with Abraham. This might be owing to Isaac having Esau in his mind, though it was Jacob who was before him. He could not be ignorant how Esau had despised the best things. Moreover, his attachment to Esau, so as to disregard the mind of God, must have greatly weakened his own faith in these things. It might therefore be expected, that leanness would attend his blessing, agreeing with the state of his mind.
Key Words
הָיָה: to exist, i.e. be or become, come to pass (always emphatic, and not a mere copula or auxiliary)
יִצְחָק: Jitschak (or Isaac), son of Abraham
זָקֵן: to be old
עַיִן: an eye (literally or figuratively); by analogy, a fountain (as the eye of the landscape)
כָּהָה: to be weak, i.e. (figuratively) to despond (causatively, rebuke), or (of light, the eye) to grow dull
רָאָה: to see, literally or figuratively (in numerous applications, direct and implied, transitive, intransitive and causative)
קָרָא: to call out to (i.e. properly, address by name, but used in a wide variety of applications)
עֵשָׂו: Esav, a son of Isaac, including his posterity
גָּדוֹל: great (in any sense); hence, older; also insolent
בֵּן: a son (as a builder of the family name), in the widest sense (of literal and figurative relationship, including grandson, subject, nation, quality or condition, etc., (like father or brother), etc.)
Cross References
Genesis 27The divine oracle that the elder should serve the younger, which Isaac disregarded or forgot.
Supported by Matthew Henry, Matthew Poole, JFB
New Testament commentary confirming Isaac blessed Jacob and Esau concerning things to come by faith.
Supported by Matthew Henry, JFB
Fulfills the original oracle that the elder shall serve the younger.
Supported by Matthew Henry, Matthew Poole, John Calvin, JFB
Warns of Esau's rejected, tearful plea for the blessing after despising his birthright.
Supported by Matthew Henry
The NT commentary stating that by faith Isaac blessed Jacob and Esau concerning things to come.
Supported by Matthew Henry
Deuteronomy pronounces a curse on anyone who makes the blind wander out of their way.
Supported by Matthew Poole
Paul cites the divine choice of Jacob over Esau prior to their birth.
Supported by Matthew Henry
Esau previously swore away his birthright to Jacob, confirming Jacob's name as supplanter.
Supported by Matthew Henry, Matthew Poole, JFB
The prototypical sibling murder plot; Esau follows Cain's way in hating his brother over God's blessing.
Supported by Matthew Henry
Rebekah's grief over the daughters of Heth stems from Esau's prior marriages to them.
Supported by JFB
It is not of him that willeth (Isaac) or runneth (Esau hunting), but of God's mercy.
Supported by Matthew Henry
A curse is pronounced upon the deceiver who attempts to offer a corrupt thing to God.
Supported by Matthew Poole
Historical fulfillment where David puts garrisons in Edom and Edomites become servants.
Supported by JFB
Transfers Abraham's covenant promise—blessing those who bless him and cursing those who curse him.
Supported by Matthew Poole
New Testament warning identifying Esau as a profane person who sold his birthright.
Supported by Matthew Henry
Records Edom's revolt from under the hand of Judah, breaking the brotherly yoke.
Supported by JFB
Prophetic description of Edom's (Esau's descendants) perpetual violence and hatred against Jacob's descendants.
Edom is condemned because he did pursue his brother with the sword and cast off all pity.
Hosea explicitly summarizes how Jacob fled into the country of Syria to escape Esau.
Cursed is he who does the work of the Lord deceitfully or negligently.
Supported by Matthew Poole
Similar phrasing of bearing another's guilt: 'Upon me... be the iniquity, and my father's house guiltless.'
Supported by Matthew Poole
Refers to Jacob's initial fear of being felt by his father and cursed.
Supported by Matthew Poole, John Calvin
Echoes the comparison of a blessed field receiving rain from God.
Supported by John Calvin
Parallels the blessing of dew and agricultural abundance promised to Joseph's land.
Supported by JFB
Prophetic parallel of the bowing down of brethren and dominion given to Judah.
Supported by JFB
Joseph's brothers fear he will cherish hatred and avenge himself after their father's death, like Esau.
Illustrates the maternal dread of being bereaved of both sons in a single day through blood vengeance.
The immediate outcome: Isaac commands Jacob not to take a wife of the Canaanites.
Parallel where Ahijah's eyes were set by reason of his age, making him vulnerable to disguise.
Establishes Isaac's carnal preference for Esau's venison, which set this entire conflict in motion.
Supported by Matthew Henry
The execution of Rebekah's plan using goat skins to deceive Isaac's touch.
Supported by Matthew Poole, John Calvin
Parallels Ishmael's prediction of a wild, sword-reliant nomadic lifestyle.
Supported by JFB
Illustrates the formal period and custom of mourning for a father, which Esau anticipated before acting.
A brother offended is harder to be won than a strong city; their contentions are like bars.
The ancestral precedent: Abraham made his servant swear not to take a Canaanite wife for Isaac.
Do not boast of tomorrow, for you do not know what a day may bring forth.